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Cop.  2 


I 


Field  Columbian  Museum 

Publication  96 
Anthropological  Series 


Vol.   VIII 


THE  TRADITIONS  OF  THE  HOPI 


BY 
H.    R.    VOTH 


THE  STANLEY  McCORMICK  HOPI  EXPEDITION 

George  A.  Dorsey 
Curator,  Department  of  Anthropology 


Chicago,   U.  S.  A. 

March,   1905 


HtS^. 


Field  Columbian  Museum 

Publication  96 
Anthropological  Series 


Vol.  VIII 


THE  TRADITIONS  OF  THE  HOPI 


BY 
H.    R.    VOTH 


THE  STANLEY  McCORMICK  HOPI   EXPEDITION 

George  A.  Dorsey 
Curator,  Department  of  Anthropology 


Chicago,   U.  S.   A. 

March,   1905 
TMCUBRARVOfTME 

APR  2  5 1949 

UNiVERSlTY  OF  ILUNOiS 


TRADITIONS   OF   THE    HOPI 

BY 
H.    R.    VOTH      . 


5lz.x^ 


NOTE. 

The  traditions  of  the  Hopi  here  presented  were  collected 
in  the  vernacular  and  without  an  interpreter,  by  Mr.  H.  R. 
Voth,  during  the  last  two  years,  in  connection  with  other 
investigations  among  the  Hopi  which  he  made  for  this 
institution.  As  in  previous  years,  Mr.  Stanley  McCormick 
has  very  generously  provided  the  means  for  this  additional 
investigation,  and  it  is  a  great  pleasure  to  acknowledge  the 
debt  of  gratitude  under  which  he  has  again  placed  this 
department.  George  A.  Dorsev, 

Curator,  Dept.  of  Anthropology. 
Chicago,  January  i,  1905. 


CONTENTS. 

Page 

1.  Origin  Myth  .         .         .         .         - i 

2.  Huruing  Wuhti  and  the  Sun        ...--.-  5 

3.  Coming  of  the  Hopi  from  the  Under- World       -        -         -         -  -       10 

4.  The  Wanderings  of  the  Hopi       -------  16 

5.  The  Origin  of  Some  Oraibi  Clans     -------       26 

6.  The  Snake  Myth           ---------  30 

7.  The  Snake  Myth       -        -         -         -         -         -         -         -         -  -       35 

8.  The  Wanderings  of  the  Bear  Clan  (Hon-5famu)     -       -         -         -  36 

9.  The  AVanderings  of  the  Spider  Clan  (K6hkang-J5amu)      -         -  -       38 

10.  The  Origin  of  the  Ydyaatu  Society       ------  41 

11.  The  Origin  of  Some  Mish6ngnovi  Clans    -         --         -         -  -47 

12.  The  Destruction  of  Paldtkwapi              ------  48 

13.  The  Revenge  of  the  Katcinas            -         -         -         -         _.-  -63 

14.  How  the  Circle  (P6ngo)  Katcina  and  his  Wife  became  Stars         -  65 

15.  The  Kokoshori  Katcina  and  the  Shong6pavi  Maiden         -         -  -       71 

16.  How  Ball-Head  (Tatciqto)  Wedded  an  Orafbi  Maiden           -         -  73 

17.  The  Ahrtli  and  the  other  Wdlpi  Katcinas          -         -         -         -  -       77 

18.  The  Two  War  Gods  and  the  Two  Maidens             -         -         -         -  81 

19.  The  Pookdnghoyas  and  the  Cannibal  Monster           -         -         -  -       82 
20'.  Pookdnghoya  and  his  Brother  as  Thieves      -       -         -         -         -  84 

2 1 .  How  the  Prtokongs  destroyed  C6oyoko  and  his  Wife         -         -  -       86 

22.  How  P6okong  Killed  the  Bear     -------  89 

23.  The  P6okongs  Attend  a  Dance         -         -    •      -         -         -         -  -       90 

24.  How  Prtokong  Won  a  Bride          _..----.>  g2 

25.  How  the  Antelope  Maiden  was  Reconciled       -----       99 

26.  The  Prtokongs  and  the  Bdlolookong     ------  102 

27.  How  the  Yellow  Corn-Ear  Maiden  became  a  Bull  Snake  -         -  -     105 

28.  A  Journey  to  the  Skeleton  House         -         -         -         -         -         -  109 

29.  Journey  to  the  Skeleton  House         -         -         -         -         -         -  -114 

30.  Skeleton  Woman  and  the  Hunter         ------  120 

31.  Mdsauwuu  Marries  a  Maiden    -         -         -         -         -         -         -  -122 

32.  Mdsauwuu  and  the  Hdno  Hunters        -         -         -         -         -         -  123 

33.  The  Two  Yayaponchatu  trade  in  Oralbi            -         -         -         -  -     123 

34.  The  Kdhonino  Hunter          --------  124 

35.  The  White  Corn-Ear  Maiden  and  the  Sorcerers         -         -         -  -     126 

36.  Watermelon- Rind  Woman  (HoWkrtp  Wuhti)        -         -         -         -  131 

37.  The  Youth  and  Maiden  who  Played  Hide  and  Seek  for  their|Life  -     136 

38.  The  Maiden  who  Stole  the  Youth's  Costume         -         -         -         -  141 

39.  The  Two  Pueblo  Maidens  who  were  Married  to  the  Night         -  -     143 

40.  How  Hiydnatitiwa  Defeated  the  Plan  of  his  Enemies            -         -  146 

41.  The  Shongdpavi  Maiden  who  Turned  into  a  Dog      -         -         -  -     150 

42.  The  Blind  Man  and  the, Lame  Man      ------  151 

43.  Big  Head  and  Goat  Horn         .-....--     1^3 


vi  Contents. 

Page 

44.  Kavushkavuwnom  and -Shoviviounom          -         -         -         -         -  153 

45.  How  the  Children  of  Pivdnhonlcapi  Obtained  Permission   to  Catch 

Birds            -         -         -         -         -         -         -         --         -  -154 

46.  The  Jug  Boy        -------...  155 

47.  The  Crow  as  a  Spirit  of  Evil              -         -         -         -         -         -  -     156 

48.  The  Maiden  and  the  Coyote           -         -         -         -         -         -         -  157 

49.  Ch6rzhvnliiq6lo  and  the  Eagles         -         -         -         -         -         -  -     1 59 

50.  The  Hawk  and  the  Child  -         -         -         -         -         -         -.167 

51.  Muyingwa,  the  Two  Oraibi  Children,  and  the  Humming-Bird  -      169 

52.  The  Kaldtoto  who  Wished  to  have  Hair  on  his  Head     -       -         -  172 

53.  The  Child  who  Turned  into  an  Owl    --          -          -          -          -  -173 

54.  The  Children  and  the  Lizards       -         -         -         -         -         -         -  175 

55.  ,  The  Rooster,  the  Mocking-bird,  and  the  Maiden       -         -         -  -     176 

56.  The  Toad  and  the  Snow  Katcinas        ------  180 

57.  The  Locust  that  Came  to  Life  while  Being  Roasted          -         -  ^     181 

58.  The  Coyote  and  the  Turtles          -         -         -         -         -         -         -  182 

59.  The  Water  Serpent  and  the  Coyote           -         -         -         -         -  -184 

60.  The  Coyote  and  the  Balolookong  (Water  Serpent)        -         -         -  187 

61.  Balolookongwuu  and  the  Coyote      -------     187 

62.  The  Coyote  and  the  Frog    --------  189 

63.  The  Coyote,  the  Bat,  and  the  Humming-Bird            -         -         -  -     189 

64.  The  Coyote  and  the  Humming-Bird     -         -         -         -         -         -  192 

65.  How  the  Coyote  was  Deceived  by  the  Wren    -         -         -         -  -     193 

66.  The  Aahtu  and  the  Coyote           -------  ig^ 

67.  The  Coyote  and  the  Turtle-Dove      -         -         -         -         -         -  -195 

68.  The  Coyote  and  the  Blue  Jays     -------  196 

69:  The  Coyote  and  the  Eagle        -         -         -         -         -         -         -  -198 

70.  The  Coyote  and  the  Red  Eagle    -------  198 

71.  The  Coyote  and  the  Turkeys             -         -         -         -         -         -  -199 

72.  The  Chiro  and  the  Coyote             -------  201 

73.  The  Coyote  and  the  Porcupine  -         -         -         -         -         --202 

74.  The  Coyote  and  the  Badger          -------  204 

75.  The  Badger  and  the  Coyote     --------     206 

76.  The  Badger,  the  Coyote,  and  the  Kohonino  Maiden      -         -         -  207 

77.  The  Coyote  and  the  K6kontu  Maidens     -         -         -         -         -  -     210 

78.  The  Coyote  and  the  Grasshoppers        -         -         -         -         -         -  211 

79.  The  Coyote  and  the  Grasshopper     -         -         -         -         -         -  -212 

80.  The  Three  Maidens  and  the  Coyote      -         -         -         -         -         -  213 

81.  How  the  Coyotes  had  a  Katcina  Dance      --         -         -         -  -215 

82.  The  Coyote  and  his  Prey     -         -         -         -         -         -         -         -  216 

83.  The  Bull-Snake  and  the  Tcfihvo       -         -         -         -         -         -  -     216 

84.  The  Snakes  and  the  Locusts         -         -         -         -         -         -         -  217 

85.  The  Squirrel  and  the  Chipmunk       -         -         -         -         -         -  -221 

86.  A  Bet  between  the  C6oyoko  and  the  Fox     -         -         -         -         -  222 

87.  The  Little  Gray  Mice  and  the  Little  Brown  Mice      -         -         -  -     223 

88.  The  Badger  and  the  Small  Gray  Mice            -          -          -          -          -  224 

89.  The  Badger  and  the  Small  Gray  Mice       -         -         -         -      •    -  -     228 

90.  The  Mice,  the  Owl,  and  the  Hawk       ------  229 

91.  The  Sparrow-Hawk  and  the  Hakwa           -         -         -         -         -  -"  230 

92.  The  Sparrow-Hawk  and  the  Grasshoppers             -         -         -         -  231 


Contents.  vii 

Page 

93.  The  Crow  and  the  Hawk        -         -         -         --         -         -         -  a^a 

94.  The  Red  Eagle's  Song        -         -         -         -.-         -         -         -  234 

95.  The  Red  Eagle  and  the  Owl -         -  234 

96.  The  Bee  and  the  Asya       --------  335 

97.  The  Grasshoppers  and  the  Oraibi  Maiden        -----  236 

98.  How  the  Beetles  Produced  Rain         ------  2^8 

99.  Why  the  Ants  are  so  Thin     --------  239 

100.  Lavovolvipiki  and  N6nv6v6lpiki         -         -         -         -         -         -  239 

loi.  The  Destruction  of  Pivdnhonkapi            ------  j^j 

102.  The  Destruction  of  Sikyitki       -------  244 

103.  The  Destruction  of  Aovdtovi          -------  246 

104:  The  Destruction  of  Aovdtovi     -         -         -         -         -         -         -  254 

105.  How  an  Orafbi  Chief  Punished  his  People      -         -         -         -         -355 

106.  A  Katcina  Race  Contest  between  the  Wdlpi  and  the  Orafbi        -  256 

107.  The  Last  Fight  with  the  Navaho            ------  258 

108.  A  Hopi  Raid  on  a  Navaho  Dance      ------  266 

109.  A  Raid  on  the  Hopi  Villages          -------  267 

no.  The  Early  Spanish  Missions  at  Orafbi         -         -  .      -         -         -  268 

Abstracts        --         •         -        -         -        -         -         -         -         -273 


THE   TRADITIONS   OF   THE   HOPI. 

1.    ORIGIN    MYTH.' 

A  very  long  time  ago  there  was  nothing  but  water.  In  the  east 
Huriiing  Wuhti,'  the  deity  of  all  hard  substances,  lived  in  the  ocean. 
Her  house  was  a  kiva  like  the  kivas  of  the  Hopi  of  to-day.  To  the 
ladder  leading  into  the  kiva  were  usually  tied  a  skin  of  a  gray  fox  and 
one  of  a  yellow  fox.  Another  Hurtling  Wuhti  lived  in  the  ocean  in 
the  west  in  a  similar  kiva,  but  to  her  ladder  was  attached  a  turtle- 
shell  rattle. 

The  Sun  also  existed  at  that  time.  Shortly  before  rising  in  the  east 
the  Sun  would  dress  up  in  the  skin  of  the  gray  fox,  whereupon  it 
would  begin  to  dawn — the  so-called  white  dawn  of  .  the  Hopi.' 
After  a  little  while  the  Sun  would  lay  off  the  gray  skin  and  put  on 
the  yellow  fox  skin,  whereupon  the  bright  dawn  of  the  morning — the 
so-called  yellow  dawn  of  the  Hopi — would  appear.  The  Sun  would 
then  rise,  that  is,  emerge  from  an  opening  in  the  north  end  of  the 
kiva  in  which  Huruing  Wuhti  lived.  When  arriving  in  the  west 
again,  the  sun  would  first  announce  his  arrival  by  fastening  the  rattle 
on  the  point  of  the  ladder  beam,  whereupon  he  would  enter  the  kiva, 
pass  through  an  opening  in  the  north  end  of  the  kiva,  and  continue 
his  course  eastward  under  the  water  and  so  on. 

By  and  by  these  two  deities  caused  some  dry  land  to  appear  in 
the  midst  of  the  water,  the  waters  receding  eastward  and  westward. 
The  Sun  passing  over  this  dry  land  constantly  took  notice  of  the 
fact,  that  no  living  being  of  any  kind  could  be  seen  anywhere,  and 
mentioned  this  fact  to  the  two  deities.  So  one  time  the  Huruing  Wuhti 
of  the  west  sent  word  through  the  Sun  to  the  Huruing  Wuhti  in  the 
east  to  come  over  to  her  as  she  wanted  to  talk  over  this  matter.  The 
Huruing  Wuhti  of  the  east  complied  with  this  request  and  proceeded 
to  the  west  over  a  rainbow.  After  consulting  each  other  on  this 
point  the  two  concluded  that  they  would  create  a  little  bird;  so  the 

'  Told  by  Qoydwaima  (Oraibi).  The  events  here  related  are  supposed  to  have  happened  in 
the  lower  world.  The  increasing  of  the  various  peoples  and  tribes,  and  the  constant  contentions 
among  them,  finally  led  to  the  emigration  from  the  nether  world  through  the  sipapu  into  this  world, 
the  account  of  which  is  related  by  variant  traditions  of  the  Hopi. 

*  The  nearest  literal  translation  that  can  be  given  of  this  name,  which  appears  so  frequently 
in  Hopi  mythology  and  ceremonies  is  Hard  Being  Woman,  i.  e.,  woman  of  that  which  is  hard,  and 
the  Hopi  say  she  is  the  owner  of  such  hard  objects  as  shells,  corals,  turquoise,  beads,  etc. 


2        Field  Columbian  Museum  — Anthropology,  Vol.  VIII. 

deity  of  the  east  made  a  wren  of  clay,  and  covered  it  up  with  a  piece 
of  native  cloth  (mochdpu).  Hereupon  they  sang  a  song  over  it,  and 
after  a  little  while  the  little  bird  showed  signs  of  life.  Uncovering  it, 
a  live  bird  came  forth,  saying:  "  Cma  hfnok  pas  nui  kit^  nawakna?" 
(why  do  you  want  me  so  quickly).  "Yes,"  they  said,  "we  want  you 
to  fly  all  over  this  dry  place  and  see  whether  you  can  find  anything 
living. ' '  They  thought  that  as  the  Sun  always  passed  over  the  middle 
of  the  earth,  he  might  have  failed  to  notice  any  living  beings  that 
might  exist  in  the  north  or  the  south.  So  the  little  Wren  flew  all 
over  the  earth,  but  upon  its  return  reported  that  no  living  being 
existed  anywhere.  Tradition  says,  however,  that  by  this  time  Spider 
Woman  (K6hlcang  Wuhti),  lived  somewhere  in  the  south-west  at  the 
edge  of  the  water,  also  in  a  kiva,  but  this  the  little  bird  had  failed 
to  notice. 

Hereupon  the  deity  of  the  west  proceeded  to  make  very  many 
birds  of  different  kinds  and  form,  placing  them  again  under  the  same 
cover  under  which  the  Wren  had  been  brought  to  life.  They  again 
sang  a  song  over  them.  Presently  the  birds  began  to  move  under 
the  cover.  The  goddess  removed  the  cover  and  found  under  it  all 
kinds  of  birds  and  fowls.  "Why  do  you  want  us  so  quickly  ?"  the  latter 
asked.  "Yes,  we  want  you  to  inhabit  this  world."  Hereupon  the 
two  deities  taught  every  kind  of  bird  the  sound  that  it  should  make, 
and  then  the  birds  scattered  out  in  all  directions. 

Hereupon  the  Huruing  Wuhti  of  the  west  made  of  clay  all  dif- 
ferent kinds  of  animals,  and  they  were  brought  to  life  in  the  same 
manner  as  the  birds.  They  also  asked  the  same  question:  "Why  do 
you  want  us  so  quickly?"  "We  want  you  to  inhabit  this  earth," 
was  the  reply  given  them,  whereupon  they  were  taught  by  their  crea- 
tors their  different  sounds  or  languages,  after  which  they  proceeded 
forth  to  inhabit  the  different  parts  of  the  earth.  They  now  concluded 
that  they  would  create  man.  The  deity  of  the  east  made  of  clay 
first  a  woman  and  then  a  man,  who  were  brought  to  life  in  exactly 
the  same  manner  as  the  birds  and  animals  before  them.  They  asked 
the  same  question,  and  were  told  that  they  should  live  upon  this 
earth  and  should  understand  everything.  Hereupon  the  Huruing 
Wuhti  of  the  east  made  two  tablets  of  some  hard  substance,  whether 
stone  or  clay  tradition  does  not  say,  and  drew  upon  them  with  the 
wooden  stick  certain  characters,  handing  these  tablets  to  the  newly 
created  man  and  woman,  who  looked  at  them,  but  did  not  know  what 
they  meant.  So  the  deity  of  the  east  rubbed  with  the  palms  of  her 
hands,  first  the  palms  of  the  woman  and  then  the  palms  of  the 
man,  by  which  they  were  enlightened   so  that  they  understood  the 


March,  1905.     The  Traditions  of  the  Hopi  —  Voth.  3 

writing  on  the  tablets.  Hereupon  the  deities  taught  these  two  a 
language.'  After  they  had  taught  them  the  language,  the  goddess  of 
the  east  took  them  out  of  the  kiva  and  led  them  over  a  rainbow,  to 
her  home  in  the  east.  Here  they  stayed  four  days,  after  which 
Huruing  Wuhti  told  them  to  go  now  and  select  for  themselves  a 
place  and  live  there.  The  two  proceeded  forth  saying  that  they 
would  travel  around  a  while  and  wherever  they  would  find  a  good 
field  they  would  remain.  Finding  a  nice  place  at  last,  they  built  a 
small,  simple  house,  similar  to  the  old  houses  of  the  Hopi.  Soon 
the  Huruing  Wuhti  of  the  west  began  to  think  of  the  matter  again, 
and  said  to  herself:  "This  is  not  the  way  yet  that  it  should  be.  We 
are  not  yet  done,"  and  communicated  her  thoughts  to  the  Huruing 
Wuhti  of  the  east.  By  this  time  Spider  Woman  had  heard  about 
all  this  matter  and  she  concluded  to  anticipate  the  others  and  also 
create  some  beings.  So  she  also  made  a  man  and  woman  of  clay, 
covered  them  up,  sang  over  them,  and  brought  to  life  her  handiwork. 
But  these  two  proved  to  be  Spaniards.  She  taught  them  the  Spanish 
language,  also  giving  them  similar  tablets  and  imparting  knowledge 
to  them  by  rubbing  their  hands  in  the  same  manner  as  the  woman 
of  the  East  had  done  with  the  "White  Men.  "  Hereupon  she  created 
two  burros,  which  she  gave  to  the  Spanish  man  and  woman.  The 
latter  settled  down  close  by.  After  this.  Spider  Woman  continued 
to  create  people  in  the  same  manner  as  she  had  created  the  Spaniards, 
always  a  man  and  a  woman,  giving  a  different  language  to  each  pair. 
But  all  at  once  she  found  that  she  had  forgotten  to  create  a  woman 
for  a  certain  man,  and  that  is  the  reason  why  now  there  are  always 
some  single  men. 

She  continued  the  creating  of  people  in  the  same  manner,  giving 
new  languages  as  the  pairs  were  formed.  All  at  once  she  found  that 
she  had  failed  to  create  a  man  for  a  certain  woman,  in  other  words,  it 
was  found  that  there  was  one  more  woman  than  there  were  men. 
"Oh  my!"  she  said,  "How  is  this?"  and  then  addressing  the  single 
woman  she  said:  "There  is  a  single  man  somewhere,  who  went  away 
from  here.  You  try  to  find  him  and  if  he  accepts  you,  you  live  with 
him.  If  not,  both  of  you  will  have  to  remain  single.  You  do  the 
best  you  can  about  that."  The  two  finally  found  each  other,  and 
the  woman  said,  "Where  shall  we  live?"  The  man  answered  :  "Why 
here,  anywhere.  We  shall  remain  together. "  So  he  went  to  work 
and  built  a  house  for  them  in  which  they  lived.     But  it  did  not  take 

'  Some  Hopi  say  that  these  two  people  were  the  ancestors  of  what  are  now  called  the 
White  Man,  and  the  people  say  that  they  believe  this  language  taught  to  these  two  people  was  the 
language  of  the  present  White  Man. 


4        Field  Columbian  Museum  — Anthropology,  Vol.  VIII. 

very  long  before  they  commenced  to  quarrel  with  each  other.  ' '  I 
want  to  live  here  alone,"  the  woman  said.  "I  can  prepare  food  for 
myself."  "Yes,  but  who  will  get  the  wood  for  you?  Who  will  work 
the  fields?"  the  man  said.  "We  had  better  remain  together."  They 
made  up  with  each  other,  but  peace  did  not  last.  They  soon  quar- 
reled again,  separated  for  a  while,  came  together  again,  separated 
again,  and  so  on.  Had  these  people  not  lived  in  that  way,  all  the 
other  Hopi  would  now  live  in  peace,  but  others  learned  it  from  them, 
and  that  is  the  reason  why  there  are  so  many  contentions  between 
the  men  and  their  wives.  These  were  the  kind  of  people  that  Spider 
Woman  had  created.  The  Huruing  Wuhti  of  the  west  heard 
about  this  and  commenced  to  meditate  upon  it.  Soon  she  called  the 
goddess  from  the  east  to  come  over  again,  which  the  latter  did.  "I 
do  not  want  to  live  here  alone,"  the  deity  of  the  west  said,  "I  also 
want  some  good  people  to  live  here."  So  she  also  created  a  number 
of  other  people,  but  always  a  man  and  a  wife.  They  were  created 
in  the  same  manner  as  the  deity  of  the  east  had  created  hers.  They 
lived  in  the  west.  Only  wherever  the  people  that  Spider  Woman 
had  created  came  in  contact  with  these  good  people  there  was  trouble. 
The  people  at  that  time  led  a  nomadic  life,  living  mostly  on  game. 
Wherever  they  found  rabbits  or  antelope  or  deer  they  would  kill  the 
game  and  eat  it.  This  led  to  a  good  many  contentions  among  the 
people.  Finally  the  Woman  of  the  west  said  to  her  people :  "You  re- 
main here;  I  am  going  to  live,  after  this,  in  the  midst  of  the  ocean  in 
the  west.  When  you  want  anything  from  me,  you  pray  to  me  there." 
Her  people  regretted  this  very  much,  but  she  left  them.  The  Huru- 
ing Wuhti  of  the  east  did  exactly  the  same  thing,  and  that  is  the 
reason  why  at  the  present  day  the  places  where  these  two  live  are 
never  seen. 

Those  Hopi  who  now  want  something  from  them  deposit  their 
prayer  offerings  in  the  village.  When  they  say  their  wishes  and 
prayers  they  think  of  those  two  who  live  in  the  far  distance,  but  of 
whom  the  Hopi  believe  that  they  still  remember  them. 

The  Spanish  were  angry  at  Huruing  Wuhti  and  two  of  them  took 
their  guns  and  proceeded  to  the  abiding  place  of  the  deity.  The 
Spaniards  are  very  skillful  and  they  found  a  way  to  get  there.  When 
they  arrived  at  the  house  of  Huruing  Wuhti  the  latter  at  once  sur- 
mised what  their  intentions  were.  "You  have  come  to  kill  me," 
she  said;  "don't  do  that;  lay  down  your  weapons  and  I  shall  show 
you  something;  I  am  not  going  to  hurt  you."  They  laid  down  their 
arms,  whereupon  she  went  to  the  rear  end  of  the  kiva  and  brought 
out  a  white  lump  like  a  stone  and  laid  it  before  the  two  men,  asking 


March,  1905.    The  Traditions  of  the  Hopi  —  Voth.  5 

them  to  lift  it  up.  One  tried  it,  but  could  not  lift  it  up,  and  what 
was  worse,  his  hands  adhered  to  the  stone.  The  other  man  tried  to 
assist  him,  but  his  hands  also  adhered  to  the  stone,  and  thus  they 
were  both  prisoners.  Hereupon  Huruing  Wuhti  took  the  two  guns 
and  said:  "These  do  not  amount  to  anything,"  and  then  rubbed  them 
between  her  hands  to  powder.  She  then  said  to  them:  "You  people 
ought  to  live  in  peace  with  one  another.  You  people  of  Spider  Woman 
know  many  things,  and  the  people  whom  we  have  made  also  know 
man3^  but  different,  things.  You  ought  not  to  quarrel  about  these 
things,  but  learn  from  one  another;  if  one  has  or  knows  a  good  thing 
he  should  exchange  it  wjth  others  for  other  good  things  that  they 
know  and  have.  If  you  will  agree  to  this  I  shall  release  you.  They 
said  they  did,  and  that  they  would  no  more  try  to  kill  the  deity. 
Then  the  latter  went  to  the  rear  end  of  the  kiva  where  she  disappeared 
through  an  opening  in  the  floor,  from  where  she  exerted  a  secret  in- 
fluence upon  the  stone  and  thus  released  the  two  men.  They  de- 
parted, but  Huruing  Wuhti  did  not  fully  trust  them,  thinking  that 
they  would  return,,  but  they  never  did. 


2.     HURUING   WUHTI   AND  THE  SUN.' 

Aliksai!  A  very  long  time  ago  there  was  nothing  here  in  the 
world  but  water.  Only  away  off  in  the  west  where  Huruing  Wuhti 
lived  there  was  a  small  piece  of  land  where  she  lived.  She  lived  in 
a  hill  or  bluff  called  Taldschomo.  Huruing  Wuhti  owned  the  moon, 
the  stars,"  and  all  the  hard  substances,  such  as  beads,  corals,  shells, 
etc.  Away  in  the  east  lived  the  Sun,  painted  up  very  beautifully. 
The  Sun  was  very  skillful.  One  time  Huruing  Wuhti  sent  the 
Moon  to  the  Sun,  throwing  him  through  (the  intervening)  space  so 
that  he  fell  down  in  front  of  the  Sun.  He  told  the  Sun  that  Huruing 
Wuhti  wanted  him;  then  he  arose  and  passed  through  the  sky  back 
to  the  west.  The  Sun  also  soon  rose  and  followed  the  Moon  to  the 
west,  to  the  house  of  Huruing  Wuhti.  "  Have  you  come?"  the  latter 
said.  "Yes,  I  have  come.  Why  do  you  want  me?  I  have  come 
because  you  wanted  me."  "Thanks,"  the  Huruing  Wuhti  said, 
"thanks  that  you  have  come,  my  father,  because  you  shall  be  my 
father."  "Yes,"  the  Sun  said,  "and  you  shall  be  my  mother,  and 
we  shall  own  all  things  together."     "Yes,"   Huruing  Wuhti  said, 

'  Told  by  Ktihkiuma  (Shupadlavi) . 

'  This  is  the  only  instance  where  I  have  heard  the  moon  and  stars  spoken  of  as  being  owned 
or  controlled  by  Huniing  Wuhti.     The  informant  did  not  know  the  songs  mentioned  in  this  tale. 


6        Field  Columbian  Museum  — Anthropology,  Vol.  VIII. 

"now  let  us  create  something  for  you."  "All  right,  thank  you," 
the  Sun  replied. 

Hereupon  they  entered  another  chamber  which  was  very  beauti- 
ful, and  there  all  kinds  of  the  skins  of  different  kinds  of  animals  and 
birds  were  hanging.  So  Huruing  Wuhti  got  out  a  bundle  and  placed 
it  on  the  floor.  It  was  a  large  piece  of  old  native  cloth  (moch^pu). 
She  then  placed  on  the  floor  all  kinds  of  bird  skins  and  feathers. 
Hereupon  she  rubbed  her  body  and  arms,  rubbing  off  a  great  many 
small  scales  from  her  cuticle.  These  she  took  into  her  hands,  rubbing 
the  two  palms  of  her  hands  together,  and  then  placing  these  small 
scales  on  the  feathers  and  skins.  Hereupon  she  covered  the  whole 
with  the  mochdpu.  The  Sun  kindled  a  little  fire  at  the  east  side  of 
the  pile.  Huruing  Wuhti  then  took  hold  of  two  comers  of  the  cloth 
and  began  to  sing,  moving  the  corners  to  the  time  of  her  singing. 
The  Sun  took  hold  of  the  other  two  comers  and  also  waved  them, 
but  he  did  not  sing.  After  they  had  waved  the  comers  four  times, 
the  things  under  the  covering  commenced  to  move,  and  soon  they 
began  to  emit  sounds,  whistling  and  chirping  the  way  the  different  birds 
do.  Hereupon  Hurding  Wuhti  took  off  the  covering  saying:  "We 
are  done,  be  it  this  way."  There  were  all  different  kinds  of  birds, 
those  that  fly  around  in  the  summer  when  it  is  warm.  As  she  took 
off  the  covering  the  birds  commenced  to  fly,  passed  through  the  open- 
ing and  flew  out  into  the  air,  but  soon  all  returned,  gathering  again 
in  front  of  the  two.  "You  shall  own  these,"  Huriiing  Wuhti  said  to 
the  SuTi,  "they  are  yours."  "Thanks,"  the  Sun  replied,  "that  they 
are  mine."  Huruing  Wuhti  then  handed  to  the  Sun  a  large  jar  made 
of  a  light  transparent  material  like  quartz  crystal.  Into  this  the 
Sun  placed  all  the  birds,  closing  up  the  jar. 

Hereupon  the  Sun  said:  "Now,  let  us  create  something  for  you, 
too,"  "Very  well,"  Huruing  Wuhti  said.  Then  the  Sun  placed  a 
small  quantity  of  different  kinds  of  hair  on  the  floor.  Furthermore, 
a  little  quantity  of  the  different  kinds  of  paints  that  he  was  painted 
up  with.  He  then  let  his  beard  (rays)  drop  upon  these  objects,  also 
shook  his  wings  towards  them.  They  then  covered  up  the  things 
again,  each  took  hold  of  two  corners  of  the  covering,  and  the  Sun 
then  sang  a  song.  Soon  something  began  to  move  under  the  cover- 
ing, and  when  they  removed  the  latter  an  antelope,  deer,  cotton-tail 
rabbit,  jack-rabbit,  and  mountain  sheep  jumped  up,  and  after  run- 
ning around  in  the  large  room  for  a  while,  they  returned  and  assembled 
again  in  front  of  the  two.  "You  take  these,  you  shall  own  them," 
the  Sun  said  to  Huruing  Wuhti.  "All  right,  thank  you,"  the  latter 
said.     Hereupon  these  animals  took  places  close  to  the  Huruing- 


March,  1905.     The  Traditions  of  the  Hon  —  Voth.  7 

Wuhti,  whom  they  considered  as  their  mother  afterwards.  "You 
shall  own  these,  they  shall  be  yours,"  the  Sun  said  once  more  to 
Huniing  Wuhti,  for  which  she  thanked  him. 

The  latter  then  put  the  Sun  into  an  opening  in  the  floor  of  the 
house,  through  which  the  Sun  departed  with  the  vessel  containing 
the  birds.  After  having  passed  through  the  opening,  the  Sun  re- 
turned under  the  earth  to  the  east  again,  and  when  he  came  out  he 
turned  over  the  land  which  belonged  to  Huruing  Wuhti,  and  which 
had  been  under  water,  and  by  so  doing  made  the  world  (tiiwakachi) 
land.  The  Sun  at  once  noticed  a  great  many  beings  come  out  of  the 
water  and  moving  about  on  the  shore  of  the  land.  He  first  called 
them  the  Water  Lice  (bd-atuhtu),  but  when  he  had  risen  to  the 
middle  of  the  sky  he  noticed  that  they  were  people,  and  he  called  them 
White  People  (Bah^nas),  some  Spaniards  (Castflians) ,  and  others 
Mormons  (Mamona).  He  then  poured  out  of  the  jar  all  the  birds, 
which  then  went  flying  around  in  the"*air  and  increased. 

From  this  time  on  the  Sun  always  went  towards  the  west,  enter- 
ing the  house  of  Huruing  Wuhti,  passing  out  below,  and  returning 
to  the  east  again.  When  he  came  there  this  time  Huruing  Wuhti  said : 
"Have  you  come?"  "Yes,"  the  Sun  said.  "Thanks,"  the  Huru- 
ing Wuhti  replied,  "let  us  create  something  again.  What  have  you 
found  out?"  "Yes,"  the  Sun  said,  "land  has  come  out  every- 
where, and  everything  is  beautiful,  and  the  water  is  beautiful,  too, 
Now,  to-morrow  when  I  shall  rise  there  will  be  blossoms  and  flowers  and 
grass  all  over  the  land."  "Very  well,"  Huruing  Wuhti  said,  "but 
let  us  make  something  now  again.  What  shall  we  make?"  Here- 
upon she  fed  the  Sun  honey,  and  other  good  food.  When  the  Sun 
was  through  eating,  Huruing  Wuhti  again  said : "  Well,  now,  what  shall 
we  make?  Let  us  use  the  covering  again,"  placing  the  same  cover- 
ing that  they  had  used  upon  the  floor.  Hereupon  Huruing  Wuhti 
rubbed  her  legs  and  feet,  rubbing  off  some  more  particles  of  cuticle. 
These  she  took  into  her  hands,  working  them  into  a  small  ball,  which 
she  placed  on  the  floor,  and  covered  it  up  with  the  mochdpu.  They 
then  again  took  hold  of  the  four  comers  of  the  covering,  Huruing 
Wuhti  singing  a  song.  Soon  something  moved  under  the  covering  and 
the  crying  of  a  little  child  was  heard,  which  soon  said:  "I  am  hot, 
I  am  perspiring."  They  uncovered  it  and  found  a  little  maiden. 
"O  my!"  Huruing  Wuhti  said:  "Only  one  has  been  created.  That 
is  not  good,  it  must  not  be  this  way. "  Hereupon  she  put  on  the  cov- 
ering again  and  then  repeated  the  song.  Soon  a  second  voice  was 
heard,  and  removing  the  covering  they  found  a  little  boy,  the  little 
brother   of   the  mana.     His  first  sound  was  a  groan  as  that   of   a 


8        Field  Columbian  Museum  — Anthropology,  Vol.  VIII. 

small  child.  Hereupon  he  also  said:  "I  am  very  warm,"  and  wiped 
off  the  perspiration  from  his  face  and  body.  "Have  you  come?" 
Huruing  Wuhti  said.  "Yes,  we  have  come."  "Thanks,"  she  re- 
plied. 

They  were  brother  and  sister.  So  the  children  sat  up.  "Have 
you  anything  to  say?"  Huruing  Wuhti  asked  them.  "Yes,"  they 
said,  "why  do  you  want  us?"  "Yes,"  Huruing  Wuhti  replied,  "why 
my  father,  the  Sun,  has  made  a  beautiful  earth  and  I  want  you  to  live 
on  this  earth.  That  is  why  I  want  you.  So  I  want  you  to  go  eastward 
now,  and  wherever  you  find  a  good  piece  of  land,  there  you  settle 
down.  By  and  by  others,  too,  shall  come  to  you."  Before  they 
started  the  Sun  asked  Huruing  Wuhti  who  these  two  were,  how 
they  should  be  called  ?  And  Huruing  Wuhti  named  the  youth  Muy- 
ingwa,  and  the  maiden  Yd,hoya.     Hereupon  the  two  started  and  left. 

The  Sun  and  Huruing  Wuhti  prepared  to  create  some  more.  It 
was  at  this  time  still  night.  Huruing  Wuhti  now  rubbed  her  abdo- 
men with  both  hands,  and  took  from  her  umbilicus  a^small  quantity 
of  the  scales  which  she  twisted  together.  All  this  scaly  matter,  thus 
rubbed  from  her  body,  she  then  placed  on  the  floor,  covering  it  up 
with  the  aforesaid  cloth.  They  again  took  hold  of  the  corners,  sang 
over  it,  and  as  they  lifted  up  the  comers  the  fourth  time,  something 
began  to  move  under  the  covering.  They  took  the  covering  off  and 
there  was  another  being  all  in  perspiration.  It  was  again  a  maiden. 
She  wiped  off  the  perspiration  from  her  body  with  some  sand  that 
was  on  the  floor,  and  sat  up.  Huriiing  Wuhti  told  her  not  to  rub  her 
body  any  more,  as  the  sand  had  already  adhered  to  her  body  and 
the  latter  was  dry.  She  hereupon  told  the  maiden  that  she  should 
be  called  Sand  Clan  member  (Tuwa-wung^^a),  and  Lizard  Clan  mem- 
ber (Kiikuts-wungwa) .  Huruing  Wuhti  hereupon  sent  the  maiden 
off  after  the  other  two,  giving  her,  however,  one  grain  of  shelled  corn 
before  she  left. 

By  this  time  it  became  a  little  lighter  and  the  Sun  said  to  Huruing 
W^uhti,  she  should  hurry  up.  So  the  latter  this  time  rubbed  her  face, 
and  the  inside  of  her  nose,  and  from  the  scales  thus  rubbed  off  she 
formed  a  little  ball,  placed  it  on  the  floor,  and  again  covered  it.  They 
went  through  the  same  process  as  before.  Soon  they  heard  a  child 
crying  like  a  Hopi  child  would  cry,  and  another  one  like  the  crying 
of  a  coyote.  Removing  the  covering,  they  found  a  youth  and  a 
maiden,  both  also  perspiring  profusely  and  wiping  off  the 
perspiration.  "Why  do  you  want  us?"  the  children  asked.  "Yes," 
Huruing  Wuhti  said,  "we  have  made  this  beautiful  world  here  and 
there  is  hardly  anybody  living  there  yet,  and  that  you  should  live  here 


Ai  ARCH.  1905.     The  Traditions  of  the  Hopi  ■ —  Voth.  9 

somewhere  we  wanted  you."  She  then  said  that  the  mdna  should 
be  a  Burrowing  Owl  Clan  member  (Kokop-wungwa),  and  the  youth 
Coyote  Clan  member  (Ish-wungwa).  Hereupon  she  gave  one  grain 
of  shelled  com  to  each  one  and  told  them  now  to  follow  the  others, 
and  that  they  should  travel  quickly. 

Hereupon  they  created  once  more  in  the  same  manner  as  before. 
When  they  were  ready  to  lift  up  the  covering  they  heard  somebody 
grunt,  and  another  one  seemed  to  be  angry,  so  after  they  had  partly 
lifted  up  the  covering  they  dropped  it  again,  but  the  two  under  it 
said,  "Remove  that,  we  are  very  hot."  So  they  removed  it  and 
there  was  one  child  like  a  Hopi.  It  was  the  one  that  had  grunted  like 
a  bear.  To  this  one  Huriiing  Wuhti  gave  the  name  Bear  Clan  mem- 
ber (H6n-wungwa) .  She  gave  a  grain  of  shelled  com  to  him  and 
sent  him  on.  The  other,  Head-with-the-Hair-Pushed-over-it-Back- 
ward  (Talqoto),  was  a  Navaho,  and  to  him  Huruing  Wuhti  gave  a 
little  piece  of  spoiled  meat  and  sent  him  on.  This  is  the  reason  why 
the  Navaho  use  meat,  instead  of  corn  like  the  Hopi. 

Hereupon  the  Sun  again  passed  through  the  opening  in  the  floor, 
returning  to  the  east  under  the  earth.  The  next  day  when  he  arose 
again  and  had  traveled  a  distance,  he  saw  in  the  distance  smoke 
arising  at  different  places,  and  noticed  that  the  people  who  had  been 
created  were  camping  there.  As  he  rose  higher  he  saw  at  a  distance 
a  maiden  and  a  youth  who  were  traveling  along,  but  seemed  to  be 
very  tired.  The  maiden  would  sometimes  carry  her  little  brother  on 
her  back,  then  she  would  set  him  down  and  the  two  would  join  hands 
and  travel  along  together.  When  the  Sun  came  nearer  he  asked 
them:  "Where  do  you  come  from?  Who  are  you?"  "Yes,"  they 
said,  "We  have  come  out  away  off  there  somewhere."  "All  right," 
the  Sun  said,  "you  travel  on."  Hereupon  he  gave  them  water  to 
drink  and  a  little  corn  for  food.  He  then  said  to  the  youth  that  he 
should  Vje  called  Sun  Clan  member  (Tawa-wungwa) ,  and  to  the  maiden 
he  gave  the  name  Forehead  Clan  member  (Kal-wungwa) ,  whereupon 
he  told  them  to  travel  on  eastward.  The  Sun  and  Forehead  clans 
later  came  to  Shupaulavi,  the  Bear  Clan  to  Shong6pavi,  and  the 
Burrowing  Owl  Clan  to  Mishdngnovi,  while  the  Sand  Clan  went  to 
Walpi.  Miiyingwa  and  his  sister  settled  down  somewhere  west 
of  Matrtvi,  a  large  spring  situated  south  of  Shongdpavi. 


lo      Field  Columbian  Museum  — Anthropology,  Vol.  VIII. 


3.    COMING  OF  THE   HOPI   FROM   THE  UNDER-WORLD.' 

A  long  time  ago  the  people  were  living  below.  There  were  a  great 
many  of  them,  but  they  were  often  quarreling  with  one  another.  Some 
of  them  were  very  much  depraved.  They  abused  the  women  and 
the  maidens,  and  that  led  to  very  many  contentions.  So  the  chiefs, 
who  were  worried  and  angry  over  this,  had  a  council  and  concluded 
that  they  would  try  to  find  another  place  to  live.  So  they  first  sent 
out  a  bird  named  M6tsni,  to  find  a  place  of  exit  from  this  world.  He 
flew  up  high  but  was  too  weak  and  returned  without  having  been  suc- 
cessful. They  then  sent  the  Mocking-bird  (Ydhpa).  He  was  strong 
and  flew  up  very  high  and  found  a  place  of  exit.  Returning,  he  re- 
ported this  to  the  chiefs. 

In  the  meanwhile  the  chiefs  had  caused  a  great  flood.  Many 
Bdlolookongwuus"  came  out  of  the  ground  with  the  water,  and  a  great 
portion  of  the  people  were  destroyed.  When  the  Mocking-bird  had 
made  his  report  to  the  chiefs  the  latter  said :  "All  right,  that  is  good. 
We  are  going  away  from  here. ' '  They  then  announced  through  the 
crier  that  in  four  days. they  would  leave,  and  that  the  women  should 
prepare  some  food,  and  after  they  had  eaten  on  the  fourth  day  they 
would  all  assemble  at  the  place  right  under  the  opening  which  the 
Mocking-bird  had  found.     This  was  done. 

The  chiefs  then  planted  a  pine-tree  (calavi),  sang  around  it,  and 
by  their  singing  made  it  to  grow  very  fast.  It  grew  up  to  the  opening 
which  the  Yahpa  had  found,  and  when  the  chiefs  tried  and  shook  it, 
they  found  that  it  was  fairly  strong,  but  not  strong  enough  for  many 
people  to  climb  up  on,  especially  its  branches,  which  were  very  thin. 
So  they  planted  another  kind  of  pine  (16oq6),  sang  around  it,  and  made 
it  also  to  grow  up  fast.  This  tree  and  its  branches  was  much  stronger 
than  the  other,  but  while  the  first  one  had  grown  through  the  open- 
ing, this  one  did  not  reach  it  entirely,  its  uppermost  branches  and 
twigs  spreading  out  sideways  before  they  reached  the  opening.  Here- 
upon they  planted  in  the  same  manner  a  reed  (bd,kavi),  which  proved 
to  be  strong,  and  also  grew  through  the  opening  like  the  calavi. 
Finally  they  planted  a  sunflower  (ahkawu),  and  as  it  was  moist  where 
they  planted  it,  it  also  grew  up  very  fast  and  to  a  great  size,  its 
leaves  also  being  very  large;  but  the  sunflower  did  not  reach  the 
opening.  Its  very  large  disk  protruded  downward  before  it  reached 
the  opening.  The  sunflower  was  covered  with  little  thorns  all  over. 
Now  they  were  done  with  this. 

'  Told  by  Lomdvantiwa  (Shupaulavi). 
*  Great  water  serpents. 


March,  1905.    The  Traditions  of  the  Hopi  —  Voth.  11 

Hereupon  Spider  Woman,  P6ok6nghoya,  his  brother  Bal6ongaw- 
hoya,  and  the  Mocking-bird  that  had  found  the  opening,  cUmbed  up 
on  the  calavi  in  the  order  mentioned.  After  they  had  emerged 
through  the  opening,  P6ok6nghoya  embraced  the  calavi,  his  brother 
the  reed,  both  holding  them  firmly  that  they  should  not  shake  when 
the  people  were  climbing  up.  The  Mocking-bird  sat  close  by  and 
sang  a  great  many  songs,  the  songs  that  are  still  chanted  at  the 
Wfiwiichim  ceremony.  Spider  Woman  was  also  sitting  close  by  watch- 
ing the  proceedings.  Now  the  people  began  to  climb  up,  some  on  the 
calavi,  others  on  the  16oq6,  still  others  on  the  ahkavu  and  on  the 
b^kavi.  As  soon  as  they  emerged,  the  Mocking-bird  assigned  them 
their  places  and  gave  them  their  languages.  To  one  he  would  say : 
"You  shall  be  a  Hopi,  and  that  language  you  shall  speak."  To 
another:  "You  shall  be  a  Navaho,  and  you  shall  speak  that  language." 
And  to  a  third:  ','You  shall  be  an  Apache,"  "a  Mohave,"  "a  Mexi- 
can," etc.,  including  the  White  Man.  The  language  spoken  in  the 
under  world  had  been  that  of  the  following  Pueblo  Indians :  Kawihy- 
kaka,  Akokavi,  K^tihcha,  Kotiyti;  these  four  branches  of  the  Pueblo 
Indians  speaking  essentially  the  same  language. 

In  the  under- world  the  people  had  been  very  bad,  there  being  many 
sorcerers  and  dangerous  people,  just  like  there  are  in  the  villages  to-day 
who  are  putting  diseases  into  the  people.  Of  these  P6pwaktu,  one 
also  found  his  way  out  with  the  others.  The  people  kept  coming  out, 
and  before  they  were  all  out  the  songs  of  the  Mocking-bird  were  ex- 
hausted. "Hapi!  pai  shiilahti!  Now!  (my  songs)  are  gone,"  and  at 
once  the  people  who  were  still  on  the  ladders  commenced  returning 
to  the  under-world,  but  a  very  great  many  had  already  come  out,  an 
equally  large  number  having  remained  in  the  under-world,  but  the 
Kik-mongwi  from  below  was  with  the  others  that  came  out  of  the  kiva. 
The  people  who  had  emerged  remained  around  the  sfpapu,  as  the 
opening  was,  and  has  ever  since  been  called. 

At  this  time  no  sun  existed  and  it  was  dark  everywhere.  The 
half -grown  son  of  the  Kfk-mongwi  took  sick  and  died,  so  they  buried 
him.  His  father  was  very  angry.  "Why  has  some  Pow^ka  come 
out  with  us?"  he  said.  "We  thought  we  were  living  alone  and 
wanted  to  get  away  from  those  dangerous  men.  That  is  the  reason 
why  we  have  come  out,  and  now  one  has  come  with  us."  Hereupon 
he  called  all  the  people  together  and  said:  "On  whose  account  have 
I  lost  my  child  ?  I  am  going  to  make  a  ball  of  this  fine  corn-meal  and 
throw  it  upward,  and  on  whose  head  that  ball  alights,  him  I  shall 
throw  down  again  through  the  sipapu."  Hereupon  he  threw  the 
ball  upward  to  a  great  height,  the  people  all  standing  and  watching. 


12      Field  Columbian  Museum — Anthropology,  Vol.  VIII. 

When  it  came  down  it  fell  upon  the  head  of  some  one  and  was  shat- 
tered. "Ishohi!  so  you  are  the  one,"  the  chief  said  to  him.  But  as 
it  happened  this  was  the  chief's  nephew  (his  younger  sister's  son).' 
"My  nephew,  so  you  are  nukpana  (dangerous);  why  have  you  come 
out  with  us?  We  did  not  want  any  bad  ones  here,  and  now  you  have 
come  with  us.  I  am  going  to  throw  you  back  again.  "  So  he  grabbed 
him  -in  order  to  throw  him  back.  "Wait,"  he  said,  "'wait!  I  am 
going  to  tell  you  something.  "  "I  am  going  to  throw  you  back, "  the 
chief  replied.  "  Wait, "  his  nephew  said  again,  "until  I  tell  you  some- 
thing. You  go  there  to  the  sipahpuni  and  you  look  down.  There  he 
is  walking."  "No,  he  is  not,"  the  chief  replied,  "I  am  not  going  to 
look  down  there,  he  is  dead."  But  he  went  and  looked  down  and 
there  he  saw  his  boy  running  around  with  other  children,  still  show- 
ing the  signs  of  the  head  washing  which  the  Hopi  practice  upon  the 
dead  immediately  after  death.  "Yes,  it  is  true,  it  is  true, "  the  chief 
said,  "truly  there  he  is  going  about."  "So  do  not  throw  me  down 
there, "  his  nephew  said,  "that  is  the  way  it  will  be.  If  any  one  dies 
he  will  go  down  there.  Let  me  remain  with  you,  I  am  going  to  tell 
you  some  more."  Then  the  chief  consented  and  let  his  nephew 
remain. 

It  was  still  dark,  and  as  there  was  no  sunshine  it  was  also  cold, 
and  the  people  began  to  look  for  fire  and  for  wood,  but  as  it  was  so 
dark,  they  could  find  very  little  wood.  They  thus  lived  there  a  while 
without  fire,  but  all  at  once  they  saw  a  light  in  the  distance  and  the 
chief  said:  "Some  one  go  there  and  see  about  it."  When  they  had 
still  been  in  the  lower  world  they  had  occasionally  heard  footsteps  of 
some  one  up  above.  So  some  one  went  in  search  of  the  light,  but  before 
he  had  reached  it  he  became  tired  and  returned.  Another  was  sent 
and  he  got  there.  He  found  a  field  in  which  corn,  watermelons,  beans, 
etc.,  were  planted.  All  around  this  field  a  fire  was  burning,  which 
was  kept  up  by  wood,  and  by  which  the  ground  was  kept  warm  so 
that  the  plants  could  grow.  The  messenger  found  a  very  handsome 
man  there.  He  had  four  strands  of  turquoise  around  his  neck  and 
very  large  turquoise  ear  pendants.  In  his  face  he  had  two  black  lines 
running  from  the  upper  part  of  his  nose  to  his  cheeks,  and  made  with 
specular  iron.  By  his  side  was  standing  his  friend  (a  mask)  which 
looked  very  ugly,  with  large  open  eye -holes  and  a  large  mouth.  So 
it  was  Skeleton  (Masauwuu)  whom  they  had  heard  walking  about  from 
the  other  world.  "Who  are  you?"  Skeleton  asked  the  messenger. 
"Where  do  you  come  from?"  "Yes,"  he  replied,  "we  have  come  from 
below,  and  it  is  cold  here.     We  are  freezing  and  we  have  no  fire." 

'  According  to  others  it  was  a  maiden. 


March,  1905.     The  Traditions  of  the  Hopi  —  Voth.  13 

"You  go  and  tell  your  people  and  then  you  all  come  here  to  me." 
So  he  returned  and  the  people  asked  him;  "Now,  what  have  you 
found  out?  Have  you  found  anybody?"  "Yes,"  he  said,  "I  have 
found  somebody  and  he  has  a  good  crop  there."  Skeleton  had  fed 
the  messenger  with  some  of  his  good  things  which  he  had  there.  The 
people  had  not  brought  much  food  with  them  from  below  and  so  they 
had  not  very  much  left.  The  people  were  very  glad  for  this  invita- 
tion and  went  to  the  place  where  Skeleton  lived.  But  when  they  saw 
the  small  field  they  thought:  "Well,  that  will  be  gone  in  a  very  short 
time,"  but  Skeleton  always  planted  and  the  food  was  never  gone. 
When  they  came  there  they  gathered  some  wood  and  built  a  fire  and 
then  they  warmed  themselves  and  were  happy.  Skeleton  gave  them 
roasting  ears,  and  watermelons,  melons,  squashes,  etc.,  and  they  ate 
and  refreshed  themselves.  Some  of  the  plants  were  very  small  yet, 
others  still  larger,  so  that  they  always  had  food. 

So  the  people  remained  there,  made  fields,  and  they  always  kept 
up  a  fire  near  the  fields,  which  warmed  the  ground  so  that  they  could 
raise  a  crop.  When  the  crop  had  matured  they  gathered  it  all  in, 
and  when  they  now  had  provisions  they  planned  to  start  off  again, 
but  there  was  still  no  sun,  and  it  was  cold.  So  they  talked  about  this, 
saying:  "Now,  it  ought  not  remain  this  way."  So  the  chiefs  all  met 
in  council  with  Skeleton,  and  talked  this  matter  over  in  order  to  see 
whether  they  could  not  make  a  sun  as  they  had  had  it  in  the  under- 
world, but  they  did  not  just  know  how  to  do  it.  So  they  finally  took 
a  piece  of  dressed  buffalo  hide  (hakwAvu),  which  they  cut  in  a  round 
shape,  stretched  it  over  a  wooden  ring,  and  then  painted  it"  with 
white  ddma  (kaoline).  They  then  pulverized  some  black  paint 
(t6ho)'  with  which  they  drew  a  picture  of  the  moon  around  the  edge 
of  this  disk,  sprinkling  the  center  of  the  disk  with  the  same  black 
color.  They  then  attached  a  stick  to  this  disk.  Hereupon  they 
stretched  a  large  piece  of  white  native  cloth  (mochapu)  on  the  floor 
and  placed  this  disk  on  it.  All  these  objects  they  had  brought  with 
them  from  the  under- world. 

They  then  selected  some  one  (the  story  does  not  say  whom)  and 
directed  him  to  stand  on  this  moon  symbol.  Hereupon  the  chiefs 
took  the  cloth  by  its  corners,  swung  it  back  and  forth,  and  then  threw 
it  upward,  where  it  continued  swiftly  flying  eastward  into  the  sky. 
So  the  people  sat  and  watched.  All  at  once  they  noticed  that  it  be- 
came light  in  the  east.  Something  was  burning  there  as  they  thought. 
The  light  became  brighter  and  brighter,  and  something  came  up  in 
the  east.     It  rose  higher  and  higher,  and  where  the  people  were  it 

'  These  paints  are  still  universally  used 'in  their  ceremonies. 


14      Field  Columbian  Museum  — Anthropology,  Vol.  VIII. 

became  lighter  and  lighter.  So  now  they  could  go  about  and  they 
were  happy.  That  turned  out  to  be  the  moon,  and  though  it  was  light, 
the  light  was  only  dim  and  the  people,  when  working  in  the  fields, 
would  still  occasionally  cut  off  their  plants  because  they  could  not 
see  very  distinctly,  and  it  was  still  cold  and  the  people  were  freezing, 
and  they  still  had  to  keep  the  ground  warm  with  fires.  So  the  people 
were  thinking  about  it.  The  chiefs  again  met  in  council,  and  said: 
"Ishohf!  It  is  better  already,  it  is  light,  but  it  is  not  quite  good  yet, 
it  is  still  cold.  Can  we  not  make  something  better?"  They  con- 
cluded that  perhaps  the  buffalo  skin  was  not  good,  and  that  it  was 
too  cold,  so  they  decided  that  this  time  they  would  take  a  piece  of 
mochdpu.  They  again  cut  out  a  round  piece,  stretched  it  over  a 
ring,  but  this  time  painted  it  with  oxide  of  copper  (cdJcwa).  They 
painted  eyes  and  a  mouth  on  the  disk,  and  decorated  the  forehead  of 
what  this  was  to  resemble  in  yellow,  red,  and  other  colors.  They 
put  a  ring  of  corn-husks  around  it,  which  were  worked  in  a  zigzag 
fashion.'  Around  this  they  tied  a  tawahona,  that  is,  a  string  of  red 
horse-hair,  finally  thrusting  a  number  of  eagle-tail  feathers  into  a 
corn-husk  ring,  fastened  to  the  back  of  the  disk.  In  fact,  they  pre- 
pared a  sun  symbol  as  it  is  still  worn  on  the  back  of  the  flute  players 
in  the  Flute  ceremony.  To  the  forehead  of  the  face  painted  on  the 
disk  they  tied  an  abalone  shell.  Finally  the  chief  made  nakwd,kwosis 
of  the  feathers  of  a  small  yellowish  bird,  called  irdhoya,  which  resem- 
bles a  fly-catcher,  but  has  some  red  hair  on  top  of  the  head," 

Of  these  nakwdkwosis  the  chief  tied  one  to  the  point  of  each  eagle- 
tail  feather  on  the  sun  symbol.  They  then  placed  this  symbol  on 
the  white  cloth  again,  again  asked  some  one  to  stand  on  it,  and,  as 
in  the  case  .of  the  moon,  they  swung  the  cloth  with  its  contents  into 
the  air,  where  it  kept  twirling  upward  and  upward  towards  the  east. 
Soon  they  again  saw  a  light  rise  in  the  east.  It  became  brighter  and 
brighter  and  warmer.  That  proved  to  be  the  sun,  and  it  had  not 
come  up  very  high  when  the  Hopi  already  felt  its  warmth.'     After 

>  Lamdvantiva  says  that  the  Hopi  are  very  secretive  about  making  this  zigzag  ring.  They 
do  not  want  any  one  to  witness  the  manufacturing  of  this  peculiar  object. 

'  The  Hopi  say  that  this  red  spot  resembles  fire,  and  hence  the  feathers  of  this  bird  are  very 
much  prized  for  prayer-oflferings,  whose  object  it  is  to  produce  warm  weather. 

'  Which  is  said  to  come  partly  from  those  small  nakwikwosis  and  partly  from  the  glittering 
shell  which  is  said  to  also  contain  heat.  As  the  shell  glitters  the  light  is  said  to  proceed  from  the 
sun  on  account  of  that  shell.  The  man  that  was  thrown  up  with  the  sun  is  said  to  hold  the  sun  in 
front  of  himself,  but  the  rotation  of  the  sun  is  caused  by  the  Huruing  Wuhti  of  the  east  and  the 
Huniing  Wuhti  of  the  west  who  keep  drawing  and  rotating  the  sun  with  a  string.  The  man  who 
was  thrown  up  with  the  moon  is  also  said  to  be  still  behind  the  moon,  but  instead  of  holding  the 
moon  in  the  center,  as  is  the  case  of  the  sun,  he  still  holds  her  by  a  stick  that  they  attached  to  it 
when  the  moon  was  male.  The  increase  and  decrease  of  the  moon  is  caused  by  a  covering  which 
is  probably  the  piece  of  cloth  in  which  the  moon  disk  and  the  man  were  thrown  into  the  sky  a€^ 
the  time  when  the  moon  was  created. 


March,  1905.     The  Traditions  of  the  Hopi  ■ — Voth.  15 

the  sun  had  been  created  and  was  rising  day  after  day,  the  people 
were  very  happy,  because  it  was  now  warm  and  very  Hght,  so  that 
they  could  attend  to  their  work  very  well.  The  children  were  run- 
ning around  and  playing.  They  were  now  thinking  of  moving  on. 
They  had  a  great  many  provisions  by  this  time,  and  so  the  chiefs 
again  met  in  a  coimcil  to  talk  the  matter  over.  "Let  us  move  away 
from  here,"  the  chiefs  said;  "let  us  go  eastward  and  see  where  the 
sun  rises,  but  let  us  not  go  all  together.  Let  some  take  one  route, 
others  another,  and  others  still  further  south,  and  then  we  shall  see 
who  arrives  at  the  place  where  the  sun  rises  first."  So  the  people 
started.  The  White  People  took  a  southern  route,  the  Hopi  a  more 
northern,  and  between  them  traveled  what  are  now  the  Pueblo 
Indians  of  New  Mexico.  Often  certain  parties  would  remain  at  certain 
places,  sometimes  for  several  years.  They  would  build  houses  and 
plant. 

Soon  they  became  estranged  from  each  other,  and  would  begin 
to  attack  and  kill  one  another.  The  Castilians  were  especially  bad, 
and  made  wars  on  other  people.  When  starting,  the  chiefs  had 
agreed  that  as  soon  as  one  of  the  parties  should  reach  the  place  where 
the  sun  rises,  many  stars  would  fall  from  the  sky,  and  when  that  would 
happen  all  the  traveling  parties  should  remain  and  settle  down  where 
they  would  be  at  that  time.  The  White  People  having  taken  a  south- 
em  route,  were  more  gifted  than  the  other  people.  When  they  had 
become  very  tired  carrying  their  children  and  their  burdens,  one  of 
the  women  bathed  herself  and  took  the  scales  that  she  had  rubbed 
off  from  her  body  and  made  horses  of  these  scales.  These  horses 
they  used  after  that  for  traveling,  so  that  they  could  proceed  very 
much  faster.  In  consequence  of  this  they  arrived  at  the  place  where 
the  sun  rises  before  any  of  the  other  parties  arrived  there.  And  im- 
mediately many  stars  fell  from  the  sky.  "Aha!"  the  people  said  who 
were  still  traveling;  "Some  one  has  already  arrived."  Hereupon 
they  settled  down  where  they  were.  It  had  also  been  agreed  upon 
before  the  different  parties  started,  that  whenever  those  who  did  not 
reach  the  place  where  the  sun  rises  should  be  molested  by  enemies, 
they  should  notify  those  who  had  arrived  at  the  sunrise,  and  the 
latter  would  then  come  and  help  them. 


1 6      Field  Columbian  Museum — Anthropology,  Vol.  VIII. 


4.     THE    WANDERINGS  OF   THE   HOPI.' 

A  very  long  time  ago  they  were  living  down  below.  Everything 
was  good  there  at  that  time.  That  way  of  living  was  good  down  -there. 
Everything  was  good,  everything  grew  well;  it  rained  all  the  time, 
everything  was  blossoming.  That  is  the  way  it  was,  but  by  and  by 
it  became  different.  The  chiefs  commenced  to  do  bad.  Then  it 
stopped  raining  and  they  only  had  very  small  crops  and  the.  winds 
began  to  blow.  People  became  sick.  By  and  by  it  was  like  it  is 
here  now,  and  at  last  the  people  participated  in  this.  They,  too, 
began  to  talk  bad  and  to  be  bad.  And  then  those  who  have  not  a 
single  heart,  the  sorcerers,  that  are  very  bad,  began  to  increase  and 
became  more  and  more.  The  people  began  to  live  the  way  we  are 
living  now,  in  constant  contentions.  Thus  they  were  living.  No- 
body would  listen  any  more.  They  became  very  bad.  They  would 
take  away  the  wives  of  the  chiefs. 

The  chiefs  hereupon  became  angry  and  they  planned  to  do  some- 
thing to  the  people,  to  take  revenge  on  them.  They  began  to  think 
of  escaping.  So  a  few  of  the  chiefs  met  once  and  thought  and  talked 
about  the  matter.  They  had  heard  some  sounds  away  up,  as  of 
footsteps,  as  if  somebody  was  walking  there,  and  about  that  they 
were  talking.  Then  the  Kik-mongwi,  who  had  heard  the  sounds  above, 
said  that  they  wanted  to  investigate  above  and  see  how  it  was  there, 
and  then  if  the  one  above  there  wanted  them,  they  wanted  to  try 
to  go  out.  So  the  others  were  willing  too  that  they  wanted  to  find 
out  about  that,  and  then  if  they  were  permitted  they  wanted  to  move 
up  there.  So  they  were  now  thinking  who  should  find  out.  So  they 
made  a  PawaoKaya,^  sang  over  it,  and  thus  brought  it  to  life.  "Why 
do  you  want  me?"  the  bird  said.  "Yes,"  the  chief  said,  "we  are  not 
living  well  here,  our  hearts  are  not  light,  and  they  are  troubling  us 
here,  and  now  I  have  been  thinking  about  these  few  children  of  mine 
here  and  we  want  to  see  whether  we  can  find  some  other  way  of 
living.  Away  above  there  somebody  seems  to  be  walking,  and  now 
we  thought  maybe  you  could  go  up  there  and  see  about  that  and  find 
out  for  us,  and  that  is  the  reason  why  we  want  you."  "All  right," 
the  PawaoKaya  said,  "all  right,  I  shall  go  up  there  and  find  out  about 
it."  Hereupon  the  chief  planted  a  16oq6  (species  of  pine  or  fir),  but 
they  saw  that  it  did  not  reach  up,  but  that  its  point  was  turning  down- 
ward. Hereupon  they  planted  a  reed  by  the  side  of  the  pine  and  that 
reached  up.     They  then  told  the  PawaoRaya  to  go  up  now  and  if  he 

^  Told  by  Yukioma  (Oraibi). 

^  species  of  bird  of  a  bluish  black  color. 


March,  1905.     The  Traditions  of  the  Hon — Voth.  17 

should  find  anybody  to  tell  him  and  then  if  he  were  willing  they 
would  go. 

So  the  Pawdolcaya  ascended,  flying  in  circles  upward  around  these 
two  ladders.  When  he  came  up  to  the  top  he  found  an  opening  there, 
through  which  he  went  out.  After  he  came  out  he  was  flying  around 
and  around,  but  did  not  find  anybody,  so  he  returned  to  the  opening 
again  and  came  down.  As  he  was  very  tired  he  fell  down  upon  the 
ground  before  the  chiefs.  When  he  was  somewhat  revived  they 
asked  him,  "Now,  what  have  you  found  out?"  "Yes,"  he  said, 
"I  went  through  there  and  there  was  a  large  space  there,  but  I  did 
not  find  anybody.  When  I  did  not  find  anybody  I  became  hungry 
and  thirsty  and  very  tired,  so  I  have  come  back  now."  "Ishohf! 
(Oh!)"  they  said.  "Very  well,  now  who  else  will  go?"  and  they 
were  thinking.  "Somebody  else  shall  go,"  they  said,  and  they  kept 
thinking  about  it. 

So  they  made  another  one,  but  this  time  a  sniall  one,  and  when  they 
were  singing  over  it  it  became  alive.  When  it  had  become  alive  they 
saw  that  it  was  a  Humming-bird  (Tohcha),'  which  is  very  small,  but 
very  swift  and  strong.  "Why  do  you  want  me  ?"  the  bird  said.  "Yes," 
they  said,  "our  children  here  are  not  with  good  hearts.  We  are  not 
living  well  here;  we  are  living  here  in  trouble.  So  we  want  you  to 
go  up  there  for  us  and  see  what  you  can  find  out,  and  if  the  one  up 
there  is  kind  and  good,  we  think  of  going  up  there,  and  that  is  the 
reason  why  we  want  you.  So  you  go  up  there;  you  hunt  somebody, 
and  if  he  is  gentle  and  kind,  we  shall  go  up  there."  So  the  Tohcha 
flew  upward,  circling  around  the  two  trees,  went  through  the  open- 
ing and  flew  around  and  around,  and  not  finding  anybody  also  became 
tired  and  came  back.  He  flew  lower  and  lower  and  alighted  in  front 
of  the  chiefs,  exhausted.  When  he  had  somewhat  revived,  they 
asked  him:  "Now,  then,  what  have  you  heard,  what  have  you  found 
out?"  "Yes,"  he  said,"  yes,  I  flew  around  there  that  way  and  becamt 
tired  and  exhausted  and  have  come  back."  "Ishohi!"  they  said 
again,  "now  then,  we  shall  send  somebody  else." 

They  then  created  another  one,  and  sang  over  it.  But  this  time 
they  had  made  a  la,rger  one,  and  when  they  had  chanted  their  song 
over  it,  it  became  alive  and  it  was  a  Hawk  (Kisha).  "  Why  do  you  want 
me?"  the  Hawk  also  said.  "Yes,"  they  replied,  "yes,  these  our  children 
do  not  listen  to  us,  they  worry  us,  and  we  are  living  in  trouble  here, 
and  that  is  why  we  want  you.  You  go  up  there  and  find  out  for  us 
and  inform  us."     So  the  Hawk  flew  up  also,  passed  through  the  open- 

'  I  have  not  been  able  to  fully  identify  this  bird,  but  from  the  description  given  me,  believe  it 
to  be  the  humming-bird,  though  it  may  be  the  wren. 


i8      Field  Columbian  Museum — Anthropology,  Vol.  VIII. 

ing,  and  circled  around  for  some  time  in  the  space  above  the  opening. 
But  he  also  became  tired  and  returned,  exhausted.  So  when  he  was 
somewhat  revived,  they  asked  him:  "What  did  you  find  out?"  and  he 
told  them  the  same  as  the  others  had, that  he  had  not  found  anyone, 
"Ishohi!"  they  said,  "we  shall  try  it  once  more." 

So  they  made  another  one,  and  sang  over  it  again.  While  they 
were  singing  over  it  it  became  alive,  and  it  was  the  Mdtsni.  "Why 
do  you  want  me?"  the  latter  asked.  "Yes,"  they  said,  "our  children 
here  do  not  listen  to  us,  they  have  hard  hearts,  and  we  are  living  in 
trouble  here.  So  we  have  been  thinking  of  leaving  here,  but  these  here 
have  not  found  anybody  there,  so  you  go  up  too,  and  you  find  out  for 
us.  And,  if  you  find  some  one  there  who  is  kind  and  gentle  and  has 
a  good  heart,  why  you  tell  us  and  we  shall  go  up  there."  So  he  flew 
up  too,  and  having  passed  through  the  opening,  he  kept  flying 
around  and  looking  about,  as  he  was  very  strong.  Finally  he  found 
the  place  where  Oraibi  now  is,  but  there  were  no  houses  there  yet, 
and  there  somebody  was  sitting,  leaning  his  head  forward,  and  as  the 
M6tsni  came  nearer  he  moved  it  to  the  side  a  little.  Finally  he  said; 
"Sit  down,  you  that  are  going  around  here,  sit  down.  Certainly  you 
are  going  around  here  for  some  reason.  Nobody  has  seen  me  here 
yet."  "Yes,"  the  M6tsni  said,  "down  below  we  are  not  living  well, 
and  the  chiefs  there  have  sent  me  up  here  to  find  out,  and  now  I  have 
found  you,  and  if  you  are  kind,  we  have  thought  of  coming  up  here, 
since  I  now  have  found  you.  Now  you  say,  you  tell  me  if  you 
are  willing,  and  I  shall  tell  them  so,  and  we  will  come  up  here."  This 
one  whom  the  Motsni  had  found  was  Skeleton  (Masauwuu).  "Yes," 
he  said,  "now  this  is  the  way  I  am  living  here.  I  am  living  here  in 
poverty.  I  have  not  anything;  this  is  the  way  I  am  living  here. 
Now,  if  you  are  willing  to  live  here  that  way,  too,  with  me  and  share 
this  life,  why  come,  you  are  welcome."  "All  right,"  the  Mdtsni 
said,  "whatever  they  say  down  there,  whatever  they  say.  Now,  I 
shall  be  off."     "All  right,"  Skeleton  said,  whereupon  the  Mdtsni  left. 

So  he  returned  and  descended  to  where  the  chiefs  were  sitting, 
but  this  one  did  not  drop  down,  for  he  was  very  strong,  and  he  came 
flying  down  to  them.  "What  have  you  found  out?"  they  asked  the 
bird.  "Yes,"  he  said,  "I  was  up  there  and  I  have  found  him  away 
off.  But  it  is  with  you  now;  he  also  lives  there  poorly,  he  has  not 
much,  he  is  destitute.  But  if  you  are  satisfied  with  his  manner  of 
living,  why  you  are  welcome  to  come  up  there."  "All  right,"  they 
said,  and  were  happy.  "So  that  is  the  way  he  is  saying,  so  he  is 
kind,  we  are  welcome,  and  we  are  going." 

At  that  time  there  were  all  kinds  of  people  living  down  there,  the 


March,  1905.     The  Traditions  of  the  Hon  —  Voth.  19 

White  Man,  the  Paiute,  the  Pueblo;  in  fact,  all  the  different  kinds  of 
people  except  the  Zuni  and  the  K6honino,  who  have  come  from 
another  place.  Of  all  these  people  some  whose  hearts  were  not  very 
bad  had  heard  about  this,  and  they  had  now  assembled  with  the 
chiefs,  but  the  greater  part  of  the  people,  those  whose  hearts  were 
very  bad,  were  not  present.  They  now  decided  that  they  would 
leave.  The  chief  told  them  that  in  four  days  they  were  to  be  ready 
to  leave.  So  during  the  four  days  those  who  knew  about  it  secretly 
told  some  of  their  friends  whose  hearts  also  were  at  least  not  very  bad, 
that  after  four  days  they  were  going  to  leave.  So  the  different  chiefs 
from  the  different  kinds  of  people  assembled  with  small  parties  on  the 
morning  of  the  fourth  day,  after  they  had  had  their  morning  meal. 
They  met  at  the  place  where  they  were  appointed  to  meet,  and  there 
were  a  good  many.  "We  are  a  great  many,"  the  chief  said,  "may  be 
there  will  be  some  here  among  them  whose  heart  is  not  single.  Now, 
no  more  must  come,  this  is  enough."  So  they  commenced  to  climb 
up  the  reed,  first  the  different  chiefs,  the  Village  chief  (Kik-mongwi), 
who  was  also  at  the  same  time  the  Soy^l-mongwi,  the  Flute  chief 
(LSn-mongwi),  Horn  chief  (Al-mongwi),  Agave  chief  (Kwdn-mongwi), 
Singer  chief  (Tao-mongwi),  Wdwuchim  chief  (Kel-mongwi) ,  Rattle- 
snake chief  (Tcti-mongwi) ,  Antelope  chief  (Tc6b-mongwi) ,  Marau 
chief  (Marau-mongwi),  Lagon  chief  (Lagon-mongwi),  and  the  Warrior 
chief  (Kalehtak-mongwi  or  P6okong).  And  then  the  people  followed 
and  a  great  many  went  out.  By  this  time  the  people  in  the  lower 
world  had  heard  about  this,  and  they  now  came  crowding  from  all 
sides  towards  the  trees.  When  the  Kik-mongwi  above  there  saw  that 
so  many  were  coming  he  called  down  to  stop.  "Some  of  those  Pop- 
waktu,"  he  said,  "are  going  to  come  up  too,  I  think,  so  that  is  enough, 
stop  now!"  He  then  commenced  to  pull  up  the  reed  so  that  a  great 
many  people  that  were  still  on  it  dropped  back. 

So  they  now  moved  on  a  little  bit  to  the  rim  or  edge  of  the  opening, 
and  there  they  gathered,  and  there  were  a  great  many  of  them. 
The  Kik-mongwi  now  addressed  them  and  said:  "Now  this  many  we 
have  come  out,  now  we  shall  go  there,  but  we  want  to  live  with  a 
single  heart.  Thus  long  we  have  lived  with  bad  hearts.  We  want 
to  stop  that.  Whatever  that  one  there  (referring  to  the  Mdtsni)  tells 
us,  we  want  to  listen  to,  and  the  way  he  says  we  shall  live.  Thus  he 
instructed  them. 

In  a  little  while  the  child  of  the  chief,  a  small  boy,  became  sick 
and  died.  'Ishohi!"  the  chief  said,  "A  Pow^ka  has  come  out  with 
us,"  and  they  were  thinking  about  it.  Then  he  made  a  ball  of  fine  meal 
and  threw  it  upward,  and  it  alighted  on  the  head  of  a  maiden.     So 


20      Field  Columbian  Museum  — Anthropology,  Vol.  VIII. 

he  went  there  and  grabbed  her,  saying:  "So  you  are  the  one.  On 
your  account  my  child  has  died.  I  shall  throw  you  back  again." 
He  then  lifted  her  to  the  opening.  "I  am  going  to  throw  you  down  here," 
he  said,  "you  have  come  out  with  us  and  we  shall  now  live  in  the  same 
way  here  again."  But  she  did  not  want  to.  "No, "she  said,  "you 
must  not  throw  me  down,  I  want  to  stay  with  you,  and  if  you  will 
contend  with  one  another  again  I  shall  always  talk  for  you  (be  on  your 
side).  "  Now,  you  go  and  look  down  there  and  you  will  see  your  child 
going  around  down  there."  So  he  looked  down  and  there  he  saw 
his  child  running  around  with  the  others.  "That  is  the  way  it  will 
be,"  the  maiden  said  to  the  chief;  "if  any  one  dies,  he  will  go  down 
there  and  he  will  remain  there  only  four  days,  and  after  the  four  days 
he  will  come  back  again  and  live  with  his  people."'  Hereupon  the 
chief  was  willing  that  she  should  remain  and  he  did  not  throw  her 
down,  but  he  told  her  that  she  could  not  go  with  them  right  away. 
When  they  should  leave,  when  they  had  slept,  after  the  first  day  she 
might  follow  them.     So  she  remained  there  near  the  opening. 

Hereupon  P6okong  looked  around  all  over  and  he  found  out  that 
towards  one  side  it  was  always  cold.  It  was  at  this  time  dark  yet, 
so  Spider  Woman  (K6hl<ang  Wuhti)  took  a  piece  of  white  native 
cloth  (6wa)  and  cut  a  large  round  piece  but  of  it  on  which  she  made 
a  drawing.  She  was  assisted  by  the, Flute  priest.  They  sang  some 
songs  over  it,  and  Spider  Woman  then  took  the  disk  away  towards 
the  east.  Soon  they  saw  something  rise  there,  but  it  did  not  become 
very  light  yet,  and  it  was  the  moon.  So  they  said  they  must  make 
something  else.  Spider  Woman  and  the  Flute  priest  then  took  a  piece 
of  buckskin,  cut  a  circular  piece  out  of  it,  and  made  on  it  a  drawing 
of  the  sun  symbol,,  as  is  still  used  by  the  Flute  priest  to-day.  They 
sang  over  this,  whereupon  Spider  Woman  took  that  away  and  in  a 
little  while  something  rose  again,  and  now  it  became  light  and  very 
warm.  But  they  had  rubbed  the  yelks  of  eggs  over  this  sun  symbol 
-.and  that  is  what  makes  it  so  very  light,  and  that  is  why  the  chickens 
know  when  it  is  light  and  yellow  in  the  morning,  and  crow  early  at 
the  sunrise,  and  at  noon,  and  in  the  evening,  and  now  they  know  all 
about  the  time.  And  now  the  chief  and  all  the  people  were  happy 
because  it  was  light  and  warm. 

The  chiefs  now  made  all  different  kinds  of  blossoms  and  plants 
and  everything.  They  now  thought  of  starting  and  scattering  out. 
The  language  then  spoken  was  the  Hopi  language.     This  language 

1  This  is  the  way  the  narrator  stated  it.  The  meaning  is  not  quite  clear  but  probablyit  re/ers 
to  the  belief  of  the  Hopi  that  the  souls  of  the  dead  remain  in  the  grave  three  days,  leaving  the 
grave  on  the  fourth  day  to  travel  to  the  skeleton  house  to  live  with  the  departed  Hopi. 


March,  1905.     The  Traditions  of  the  Hopi  • — Voth.  21 

was  dear  and  sacred  to  the  Hopi  chief,  and  he  wanted  to  keep  it  alone 
to  himself  and  for  the  Hopi,  but  did  not  want  the  people  who  would 
scatter  out  to  take  this  language  along,  and  so  he  asked  the  Mocking- 
bird (Yahpa),  who  talks  everything,  to  give  to  the  different  people 
a  different  language.  This  the  Mocking-bird  did,  giving  to  one 
party  one  language,  to  another  party  another  language,  and  so  on, 
telling  them  that  these  languages  they  should  henceforth  speak. 
Hereupon  they  sat  down  to  eat  a  common  meal,  and  the  chief  laid 
out  a  great  many  corn-ears  of  different  lengths  which  they  had 
brought  from  the  under-world.  "Now,"  he  said,  "you  choose  of 
these  corn-ears  before  you  start."  So  there  was  a  great  wrangle  over 
these  corn-ears,  every  one  wanting  the  longest  ears,  and  such  people 
as  the  Navaho,  Ute,  Apache,  etc.,  struggled  for  and  got  the  longest 
corn-ears,  leaving  the  small  ones  for  the  Hopi,  and  these  the  chief 
took  and  said:  "Thanks,  that  you  have  left  this  for  me.  Upon  this 
we  are  going  to  live.  Now,  you  that  took  the  long  corn-ears  will  live 
on  that,  but  they  are  not  corn,  they  will  be  kwahkwi,  l^hu,  and  such 
grasses  that  have  seed."  And  that  is  the  reason  why  these  people 
rub  out  the  tassels  of  those  grasses  now  and  live  on  them;  and  the 
Hopi  have  corn,  because  the  smaller  ears  were  really  the  corn. 

The  chief  had  an  elder  brother,  and  he  selected  some  of  the  best 
foods  that  tasted  well,  such  as  n6okwiwi,'  meats,  etc.  They  were 
now  ready  to  start,  and  then  the  chief  and  his  elder  brother  talked 
with  each  other  and  agreed  that  the  elder  brother  should  go  with  a 
party  ahead  towards  the  sunrise,  and  when  he  would  arrive  there  he 
should  touch  the  sun,  at  least  with  his  forehead,  and  then  remain 
and  live  there  where  the  sun  rises.  But  they  should  not  forget  their 
brethren,  they  should  be  looking  this  way,  towards  the  place  where 
they  would  settle  down.  A  So  Wuhti  (old  woman,  grandmother)  went 
with  each  party.  Each  party  also  took  a  stone  upon  which  there  were 
some  marks  and  figures,  and  that  fitted  together.  They  agreed  that 
if  the  Hopi  should  get  into  trouble  again,  and  live  again  the  same  way 
as  they  did  in  the  lower  world,  the  elder  brother  should  come  back  to 
them  and  discover  the  Powakas  who  caused  the  trouble,  and  cut  off 
their  heads. 

The  elder  brother  and  his  party  started  first,  and  they  became  the 
White  Men  as  they  traveled  eastward.  The  chief,  and  his  party 
started  next,  both  taking  a  southern  route.  The  maiden  that  had 
been  found  to  be  a  Powdka,  and  who  had  been  left  behind  at  the  open- 
ing, followed  these  two  parties  after  they  had  left. 

The  people  hereupon  formed  different  parties,  each  party  following 

*  A  stew  preoared  of  mutton,  shelled  com,  etc. 


2  2      Field  Columbian  Museum  —Anthropology,  Vol.  VIII. 

a  certain  chief,  and  all  traveling  eastward.  They  usually  stopped 
for  longer  or  shorter  periods  at  certain  places,  and  then  traveled  on 
again.  For  this  reason  there  are  so  many  ruins  all  over  the  country. 
The  Pueblo  Indians  also  passed  through  about  here  where  the  Hopi 
now  live.  The  White  Men  were  more  skillful  than  the  others  and  got 
along  better.  Spider  Woman,  who  was  with  them,  made  horses  and 
burros  for  them,  on  which  they  traveled  when  they  got  tired,  and 
for  that  reason  they  went  along  much  faster.  The  party  that  brought 
Powdk-mana  with  them  settled  down  at  Palatkwapi,  where  they 
lived  for  quite  a  while,  and  these  did  not  yet  bear  a  particular  clan 
name. 

The  other  parties  traveled  different  routes  and  were  scattered 
over  the  country,  each  party  having  a  chief  of  its  own.  Sometimes 
they  would  stay  one,  two,  three,  or  four  years  at  one  place,  wherever 
they  found  good  fields  or  springs.  Here  they  would  raise  crops  so 
that  they  had  some  food  to  take  with  them  when  they  continued  their 
journeys,  and  then  moved  on  again.  Sometimes  when  they  found 
good  fields  but  no  water  they  would  create  springs  with  a  b^uypi. 
This  is  a  small  perforated  vessel  into  which  they  would  place  certain 
herbs,  different  kinds  of  stones,  shells,  a  small  balolookong,  bahos,  etc., 
and  bury  it.  In  one  year  a  spring  would  come  out  of  the  ground 
where  this  was  buried.  During  this  year,  before  their  spring  was  ready, 
they  would  use  rainwater,  because  they  understood  how  to  create 
rain.  When  they  continued  their  journeys  they  usually  took  such  a 
bduypi  out  of  the  ground  and  took  it  with  them. 

Before  any  of  the  parties  had  arrived  at  the  place  where  the  Hopi 
now  live  they  began  to  become  bad.  Contentions  arose  among  the 
parties.  They  began  to  war  against  each  other.  Whenever  a  cer- 
tain party  possessed  something,  another  party  would  attack  and  kill 
them  on  account  of  those  possessions.  For  that  reason  some  of  them 
built  their  villages  on  top  of  the  bluffs  and  mesas,  because  they  were 
afraid  of  other  parties.  Finally  some  of  them  arrived  at  Mdenkapi.* 
These  were  the  Bear  clan,  Spider  clan.  Hide  Strap  clan,  Blue-bird 
clan,  and  the  Fat  Cavity^  clan;  all  of  which  had  derived  their  names 
from  a  dead  bear  upon  which  these  different  parties  had  come  as 
they  were  traveling  along. 

While  these  parties  lived  near  Mtienkapi  for  some  time  another 
party  had  gone  along  the  Little  Colorado  river,  passed  by  the  place 
that  is  now  called  the  Great  Lakes,  and  arrived  at  Shong6pavi,  where 

'  A  little  stream,  about  fifty  miles  north-iwest  of  Oralbi. 

«  Said  to  refer  to  traces  of  fat  found  in  the  cavities  of  the  cadaver  of  the  bear  when  this 
party  found  the  dead  bear. 


March.  1905-     The  Traditions  of  the  Hopi  —  Voth.  23 

they  started  a  village  at  the  place  where  now  the  ruins  of  old  Shongo- 
pavi  are,  east  of  the  present  village.  These  people  were  also  called 
the  Bear  clan,  but  they  were  different  Bear  people  from  those  living 
at  Moenkapi  about  that  time.  Shongopavi  was  the  first  village 
started.  When  these  Bear  people  arrived  at  Shongopavi,  Skeleton 
was  living  at  the  place  where  Orafbi  now  is,  where  he  had  been  living 
all  the  time.  The  clan  that  had  stopped  .northeast  of  Mfienkapi  soon 
moved  to  the  place  where  M6enkapi  now  is,  but  did  not  remain  there 
long.  The  Bear  clan,  the  Hide  Strap  clan,  and  the  Blue-bird  clan 
soon  moved  on  towards  Orafbi.  When  the  Spider  clan  arrived  at 
Mtienkapi  they  made  marks  or  wrote  on  a  certain  bluff  east  of  Mtien- 
kapi,  saying  that  this  place  should  always  belong  to  the  Hopi,  that 
no  one  should  take  it  away  from  them,  because  there  was  so  much 
water  there.     Here  the  Hopi  should  always  plant.' 

Soon  after  the  Spider  clan  had  moved  on  towards  Orafbi  the 
Snake  clan  arrived.  When  these  Snake  people  saw  the  writing  on 
the  bluff  they  said,  "Somebody  has  been  writing  here  that  they 
wanted  to  own  this.  Let  us  write  also  that  we  want  to  own  this  here, 
too."  So  they  wrote  the  same  thing  on  the  bluff.  After  they  had 
left  the  place,  the  Burrowing  Owl  clan  arrived,  and  they  also  wrote 
the  same  thing  on  the  bluflf.  But  they  all  had  heard  that  Skeleton 
was  living  where  Orafbi  now  is,  and  so  they  all  traveled  on  towards 
Orafbi.  When  the  Bear  clan  arrived  at  NatuwanpiRa,  a  place  a  very 
short  distance  west  of  Kuiwanva,^  Skeleton  came  to  meet  them  there. 
"We  have  arrived  here,"  the  Hon-wungwa  said,  "we  would  like  to 
live  here  with  you,  and  we  want  you  to  be  our  chief.  Now,  what  do 
you  think  about  it?  Will  you  give  us  some  land?"  But  Skeleton 
replied,  "No,  I  shall  not  be  chief.  You  shall  be  chief  here,  you  have 
retained  your  old  life.  You  will  be  the  same  here  as  you  were  down 
in  the  under- world.  Someone  that  is  Powaka  has  come  out  with  you 
and  it  will  be  here  just  the  same  as  it  was  down  there  when  he  comes 
here.  But  when  the  White  Man,  your  elder  brother,  will  come  back 
here  and  cut  off  the  heads  of  the  bad  ones,  then  I  shall  own  all  this 
land  of  mine  myself.  But  until  then  you  shall  be  chief.  I  shall  give 
you  a  piece  of  land  and  then  you  live  here." 

Hereupon  he  stepped  off  a  large  tract  of  land,  going  east  of  where 
they  were,  and  then  descending  the  mesa  west  of  K6q6chmovi,  then 
towards  the  present  trail  towards  Orafbi,  up  the  trail,  past  the  present 
village  site,  down  the  mesa  on  the  west  side,  along  the  trail  towards 

'  The  narrator  says  that  this  "writing"  was  effaced  by  Tuba  (the  Hopi  chief  who  founded 
Tuba  City),  his  wife  Katcinmana,  and  others  who  wanted  that  land. 
-  About  a  mile  north-west  of  Oraibi . 


24      Field  Columbian  Museum — Anthropology,  Vol.  VIII. 

Momoshvavi,  including  that  spring,  and  back  up  the  mesa.  This 
piece  of  land  he  allotted  to  the  Bear  clan.  The  leader  of  the  Bear  clan 
now  asked  him  where  he  lived.  He  said  he  lived  over  there  at  the 
bluflf  of  Oraibi,  and  that  is  where  they  should  live  also.  So  this  clan 
built  its  houses  right  east  of  the  bluff  of  Oraibi  where  there  are  now 
the  ruins. 

The  Bear  clan  brought  with  them  the  Soyal  cult,  the  Aototo,  and 
the  Soyal  Katcmas.  Soon  other  clans  began  to  arrive.  When  a 
clan  arrived  usually  one  of  the  new  arrivals  would  go  to  the  village 
and  ask  the  village  chief  for  permission  to  settle  in  the  village.  He 
usually  asked  whether  they  understood  anything  to  produce  rain 
and  good  crops,  aijd  if  they  had  any  cult,  they  would  refer  to  it  and 
say,  "Yes,  this  or  this  we  have,  and  when  we  assemble  for  this  cere- 
mony, or  when  we  have  this  dance  it  will  rain.  With  this  we  have 
traveled,  and  with  this  we  have  taken  care  of  our  children."  The 
chief  would  then  say,  "Very  well,  you  come  and  Hve  in  the  village." 
Thus  the  different  clans  arrived:  First,  the  Hide  Strap  clan,  the 
Blue-bird  clan,  the  Spider  clan,  etc.  While  these  different  clans  were 
arriving  in  Oraibi,  other  clans  were  arriving  in  Walpi  and  Mishong- 
novi,  and  settling  up  those  villages.  When  a  new  clan  arrived,  the 
village  chief  would  tell  them  .-"Very  well,  you  participate  in  our' cult 
and  help  us  with  the  ceremonies,"  and  then  he  would  give  them  their 
fields  according  to  the  way  they  came.  And  that  way  their  fields 
were  all  distributed. 

One  of  the  first  clans  to  arrive  with  those  mentioned  was  the  Bow 
clan,  which  came  from  the  south-west.  When  the  village  chief  asked 
the  leader  of  this  clan  what  he  brought  with  him  to  produce  rain,  he 
said,  "Yes,  I  have  here  the  Shaalako  Katcinas,  the  Tangik  Katcinas, 
the  Ttikwunang  Katcina,  and  the  Shawiki  Katcina.  When  they 
dance  it  usually  rains."  "Very  well,"  the  village  chief  said,  "you 
try  it."  So  the  Aoat-wungwa  arranged  a  dance.  On  the  day  before 
the  dance  it  rained  a  little,  and  on  the  last  day  when  they  had  their 
dance  it  rained  fearfully.  All  the  washes  were  full  of  water.  So  the 
village  chief  invited  them  to  move  to  the  village  and  gave  them  a 
large  tract  of  land.  He  told  them  that  they  should  have  their  cere- 
monies first.  This  was  the  W6wuchim  ceremony,  the  chief  of  the 
Bow  clan  being  the  leader  of  this  ceremony.  So  this  ceremony  was 
the  first  one  to  take  place. 

Then  followed  the  Soydl^  ceremony,  in  charge  of  the  village  chief. 
And  then  in  the  B^ho  month  the  Snake  and  the  Flute  ceremonies, 
which  change  about  every  two  years.  The  Snake  cult  was  brought 
by  the  Snake  clan,  the  Antelope  cult  by  the  Blue-bird  clan,  and  the 


March,  1905.    The  Traditions  of  the  Hopi  • —  Voth.  25 

Flute  cult  by  the  Spider  clan.  The  Lizard,  which  also  arrived  from 
the  north-west,  brought  the  Marau  cult,  and  the  Parrot  clan  the  Lag6n 
cult.  Others  came  later.  Small  bands  living  throughout  the  country 
when  they  could  hear  about  the  people  living  in  Oraibi  would  some- 
times move  up  towards  Oraibi  and  ask  for  admission  to  live  in  the 
village.     In  this  way  the  villages  were  built  up  slowly. 

At  that  time  everything  was  good  yet.  No  wicked  ones  were 
living  in  the  village  at  that  time.  When  the  Katcinas  danced  it 
would  rain,  and  if  it  did  not  rain  while  they  danced,  it  always  rained 
when  the  dance  was  over,  and  when  the  people  would  have  their  kiva 
ceremonies  it  would  also  rain.  But  at  that  time  they  had  not  so 
many  Katcinas.  There  were  only  the  Hopi  Katcinas,  which  the  Hopi 
brought  with  them  from  the  under-world.  They  were  very  simple 
but  very  good.  People  at  that  time  lived  happily,  but  by  this  time 
the  P6pwaktu  had  increased  at  Palatkwapi.  The  one  Powd,ka 
maiden  that  had  come  with  these  people  from  the  under-world  had 
taught  others  her  evil  arts.  And  so  these  wicked  ones  had  increased 
very  much  until  finally  Palatkwapi  was  destroyed  by  a  great  water 
produced  by  the  Balolookongs.  Nearly  all  the  people  were  destroyed, 
but  a  few  succeeded  in  reaching  dry  land  in  the  flood  and  they  were 
saved. 

They  traveled  northeastward  and  finally  came  to  Mat6vi,  and 
from  there  to  Wd,lpi.  From  Walpi  they  scattered  to  the  different 
villages,  teaching  their  evil  arts  to  others.  They  would  put  sickness 
into  the  people  so  that  the  people  contracted  diseases  and  died. 
They  also  turned  the  Ute  Indians  and  the  Apache,  who  used  to  be 
friends  of  the  Hopi,  into  their  enemies,  so  that  after  that  these  tribes 
would  make  wars  on  the  Hopi.  They  also  caused  contentions  among 
the  Hopi.  The  Navaho  also  used  to  be  friends  of  the  Hopi,  but  these 
P6pwaktu  would  occasionally  call  the  Ute  and  the  Apache  to  make 
raids  on  the  Hopi.  They  also  turned  the  Navaho  into  our  enemies, 
and  then  the  White  Men  came  and  made  demands  of  the  Hopi.  The 
White  Men  are  also  called  here  by  these  P6pwaktu,  and  now  the  White 
Men  are  worrying  the  Hopi  also. 

But  the  Hopi  are  still  looking  towards  their  elder  brother,  the 
one  that  arrived  at  the  sunrise  first,  and  he  is  looking  from  there  this 
way  to  the  Hopi,  watching  and  listening  how  they  are  getting  along. 
Our  old  men  and  ancestors  (w6wuyom)  have  said  that  some  White 
Men  would  be  coming  to  them,  but  they  would  not  be  the  White  Men 
like  our  elder  brother,  and  they  would  be  worrying  us.  They  would 
ask  for  our  children.  They  would  ask  us  to  have  our  heads  washed 
(baptized),  and  if  we  would  not  do  what  they  asked  us  they  would 


26      Field  Columbian  Museum — Anthropology,  Vol.  VIII. 

beat  us  and  trouble  us  and  probably  kill  us.  But  we  should  not  listen 
to  them,  we  should  continue  to  live  like  the  Hopi.  We  should  con- 
tinue to  use  the  food  of  the  Hopi  and  wear  the  clothes  of  the  Hopi. 
But  those  Popwaktu  of  the  Hopi  would  help  the  White  Men,  and  they 
would  speak  for  the  White  Men,  because  they  would  also  want  to  do 
just  the  same  as  those  White  Men  would  ask  them  to  do.  And  now  it 
has  come  to  that,  our  forefathers  have  been  prophesying  that.  We 
are  now  in  trouble.  Our  children  are  taken  away  from  us,  and  we 
are  being  harassed  and  worried. 

.S.     THE  ORIGIN  OF  SOME  ORAI'bI   CLANS.' 

Away  down  the  sipapu  in  the  under-world  the  people  lived  in  the 
same  manner  as  they  do  here.  The  wife  of  the  chief  of  the  Bear  clan 
often  danced  in  the  Butterfly  dance  (Polihtikivee),  at  which  the  chief 
got  angry.  The  Spider  clan  had  also  a  chief.  The  Bear  chief  sent 
the  P6okong  to  hunt  for  them  another  life  (katci)  or  world  and  see 
whether  they  could  not  get  out.  He  was  so  angry  at  his  wife's 
participating  in  the  dance,  fearing  that  she  would  be  led  astray,  that 
he  wanted  to  go  away  and  leave  her. 

P6okong  and  his  younger  brother  BaWongahoya  went  in  search 
of  another  world,  and  when  they  returned,  reported  that  there  was 
an  opening  right  above  them.  P6okong  had  reached  it  by  means  of 
a  reed  on  which  he  had  spit  and  thus  made  it  strong.  The  chief  said, 
as  they  were  still  dancing  (the  Butterfly  dance)  they  would  move  in 
four  days.  After  four  days  they  were  still  dancing,  and  the  chief 
said  to  some  one  that  he  would  not  tell  his  wife  anything,  but  try  to 
find  another  wife.  So  he  left,  being  accompanied  by  P6okong  and 
Bal6ongahoya,  the  Polls  still  dancing  wildly.  They  started  and  went 
out,  P6okong  first,  then  Bal6ongahoya,  then  the  Bear  clan  chief,  who 
was  followed  by  the  Spider  clan  chief.  Then  the  Bear  clan  people, 
the  Spider  clan  people,  and  after  them  many  other  people  came  out. 
When  many  were  out  the  Bear  chief  closed  the  opening.  When  they 
were  out  the  chief  said.  "Well,  what  now?"  They  were  in  the  dark 
yet,  the  entrance,  however,  being  closed.  The  chief  sent  the  Eagle 
who  flew  around  hunting  an  opening  or  light.  He  returned,  and  the 
chief  asked:  "Taa  um  hin  naw6ti?"  "Well,  I  found  an  opening  and 
made  it  more  light,  but  it  is  very  hot  high  up  yet.  Send  another 
one."  So  the  chief  sent  the  Buzzard  (Wicoko).  The  latter  ascended 
higher  but  got  burned  (hence  he  has  no  feathers  on  his  head  and  wings), 
but  he  made  it  lighter.     When  he  returned  the  chief  said:  "Thank 

'  Told  by  Wikvaya  (Oraibi). 


March,  1905.     The  Traditions  of  the  Hopi  • — Voth.  27 

you.  Well,  now  what?  Now  it  is  somewhat  better.  The  sky  has 
been  opened  somewhat  more  and  it  is  much  lighter."  The  question 
arose:  Which  way?  The  Bear  clan  spoke  for  the  south,  the  Spider 
clan  for  the  north,  and  the  latter  talking  more  and  getting  the  greater 
crowd,  the  Spider  clan  went  northward. 

a.   the  spider  clan. 

This  clan  traveled  northward.  The  chief  first,  the  people  follow- 
ing. After  four  nights  they  came  to  a  nice  country,  where  the 
"North  Old  Man"  (Kwinae  Wuhtaka)  lives.  But  it  was  cold  there. 
The  chief  decided  that  there  they  would  stay.  So  the  people  were 
glad  and  began  to  plant  corn,  watermelon,  melons,  sweet  com,  etc. 
The  chief  had  brought  with  him  the  cult  and  altar  of  the  Blue  Flutes. 
When  the  corn  began  to  grow  the  chief  put  up  his  altar,  sang  and 
fluted,  but  he  did  all  that  alone.  So  the  com,  etc.,  grew  nicely,  but 
when  it  tasseled  and  the  ears  began  to  develop,  it  became  cold  and 
the  crop  was  destroyed.     "Tshohi!"  (Oh!)  the  people  exclaimed. 

They  tried  it  another  year,  but  the  same  thing  was  repeated  in 
every  respect.  Again  no  crop.  Another  year  it  was  tried,  but  now 
the  corn  only  began  to  tassel,  and  the  fourth  year  it  was  still  very 
small  when  the  frost  killed  it.  Then  there  was  dissatisfaction. 
"Ishohi!  (Oh!)  Our  Father,  you  have  spoken  falsely,  you  said  it 
was  good  here."  So  they  all  also  started  southward  after  the  Bear 
people. 

After  the  first  night  the  chief  said  to  his  wife:  "You  bathe  your- 
self." This  she  did  (in  warm  water).  Then  she  rubbed  her  body 
and  collected  the  small  scales  which  she  had  rubbed  from  her  skin 
and  handed  them  to  her  husband.  He  laid  them  on  a  blanket  until 
there  was  a  considerable  quantity  of  them.  He  then  wrapped  this 
in  a  reed  receptacle,  sang  over  it  and  waved  it  four  times,  where- 
upon the  scales  turned  into  burros  and  rushed  out.  "What  is  that?" 
the  people  asked.  "Those  are  burros,"  the  chief  said.  So  they  were 
glad  that  now  they  would  not  have  to  carry  everything  themselves 
any  longer,  and  the  chief  said  that  now  they  would  move  on  towards 
the  rising  sun. 

The  chief  and  his  wife  repeated  the  same  performance,  but  in- 
instead  of  burros,  Spaniards  came  out.  To  them  the  chief  said: 
"You  put  supplies  and  your  things  on  the  burros  and  follow  the  other 
Hopi  (that  is,  the  Bear  clan),  and  when  you  overtake  them,  kill  them. 
So  the  Castilians  went  south,  and  the  Spider  people  went  south-east, 
following  a  stream  (N6n6pbaya,  a  rolling  stream,  because  of  the  high 
recoiling  waves).     They  came  to  a  nice  place  where  they  stayed  one 


28      Field  Columbian  Museum  — Anthropology,  Vol.  VIII. 

year  and  planted  and  reaped  a  crop.  From  there  they  proceeded 
south-east,  stopped  another  year  at  a  certain  place,  where  they  again 
planted,  but  were  harassed  by  enemies.  They  saved  a  portion  of 
the  crop  and  proceeding  farther  south-east  they  ascended  a  bluff  or 
mesa,  staying  another  year  and  planting  in  the  valleys. 

Thus  they  stopped  in  all  at  ten  different  places,  but  being  con- 
stantly harassed  by  the  people  along  the  water,  they  never  planted 
more  than  once.  Finally  they  arrived  where  the  sun  rises  and  the 
Americans  (Bahanas)  live.  With  them  they  became  friends;  here 
they  planted,  their  children  learned  the  language  a  little,  and  they 
stayed  there  three  years.  They  also  here  learned  that  the  Bear  clan 
had  been  there  and  had  already  gone  westward  again.  The  Spider 
people  followed,  arrived  at  Oraibi,  where  they  found  the  Bear  clan, 
whom  they  joined.  Their  chief  was  then  Machito.  They  also  had 
the  Aototo  and  Aholi  Katcinas. 

b.     THE  BEAR  CLAN. 

This  clan  had  gone  south  from  the  sfpahpuni.  Theyhadwith  them  the 
Aototo  Katcina.  They  soon  found  the  Young  Corn  Ear  (PihKash)  people 
with  the  Aholi  Katcina,  who  wanted  to  join  them.  So  the  Bear  clan 
chief  took  them  along.  They  stopped  at  a  place  and  here  had  a  good 
crop  because  they  had  the  two  Katcinas  with  them.  The  next  year 
they  came  to  a  clear  stream.  In  all  they  stopped  ten  times  before 
arriving  at  the  Americans,  where  the  sun  rises.  Here  they  stopped 
four  years.  Their  children  learned  a  little  English.  The  land  being 
scarce,  the  Americans  told  them  to  go  west  and  hunt  land  for  them- 
selves, and  if  anybody  would  be  bad  to  them  (mikpana)  and  cause 
their  children  to  die,  they  (the  Americans)  would  come  and  cut 
the  Nukapana's  heads  off.  This  was  told  them  because  they  (the 
Americans)  had  been  told  that  down  in  the  old  home  there  had  been 
Popwaktu  (sorcerers,  etc.).  So  they  traveled  westward,  found  the 
Pueblo,  but  no  good  land  that  they  could  get.  So  they  finally  ar- 
rived 9,t  Shongopavi,  where  some  people  lived,  and  there  they  settled 
down. 

One  time  the  people  saw  that  the  chief,  Machito,  held  a  sweet 
corn -ear  between  every  two  fingers,  at  the  same  time  eating  from  the 
other  hand.  Corn  was  very  scarce  at  that  time,  so  the  people  spoke 
to  him  about  his  greediness,  at  which  he  got  angry  and  left,  taking 
with  him  the  Aototo  and  Aholi.  Hunters  later  found  them  at  a 
rock,  now  Bean  Spreading  Place  (B^hpu-Moyanpi),  where  there  is 
still  a  stone  on  which  there  is  some  writing  called  Machitutubeni. 
Machito  left  his  wife  at  Shong6pavi,  also  his  people,  who  then  formed 


March,  1905.     The  Traditions  of  the  Hopi  —  Voth.  29 

the  Shongopava  Bear  clan.     When  the  hunters  found  him  they  in- 
formed the  people  at  Shong6pavi. 

Some  went  there  to  get  them  back,  but  Machfto  would  not  listen 
to  them.  Then  his  wife  went  to  him  but  he  would  not  listen  to  her 
either.  So  they  left  him.  Machito  took  a  big  stone  and  went  with 
them  for  some  distance  to  make  the  landmark  between  Oraibi  and 
Shongopavi.  The  people  said  several  times:  "Put  it  here."  But 
he  would  not  listen  until  arriving  at  a  place  called  "Ocdpchomo," 
where  he  placed  it,  thus  making  a  landmark  between  the  fields  of 
the  Shongopavi  and  his  own. 

Then  Macihto  and  the  two  Katcinas  went  up  the  Oraibi  mesa 
where  they  remained.  Later  the  Spider  people  arrived.  Machfto 
asked  about  their  wanderings  and  they  told  him.  He  wanted  to 
know  why  the  corn  would  not  grow  although  they  had  the  Flute  cult. 
The  Spider  clan  chief  accused  the  "North  Old  Man."  Machito  then 
said:  "All  right,  you  may  live  here,  but  as  your  cult  does  not  seem 
to  be  effective,  you  watch  the  sun  for  me,  and  when  he  has  arrived 
at  his  south  limit,  you  tell  me,  and  we  shall  have  the  Soydl  ceremony. 
Also  your  pdhtavi  does  not  seem  to  have  been  good,  so  I  want  you 
to  make  my  kind  of  pdhtavi."  ' 

After  the  matter  had  been  settled  between  Machito  and  the 
Spider  clan  chief,  the  latter's  people  came  up.  Among  these  were 
also  the  Lizard  clan,  to  which  the  Sand  clan  is  related.  These  names 
were  given  to  people  while  wandering.  One  would  find  and  see  some- 
thing, perhaps  under  peculiar  circumstances,  and  be  called  after  it. 
The  Lizard  people  were  also  asked  what  they  knew  and  when  they 
said  the  Marau  cult,  they  were  also  permitted  to  stay,  but  were  re- 
quested to  co-operate  in  the  Soydl  ceremony.  For  that  reason 
Pungnanomsi,  who  is  of  the  Bear  clan,  and  village  chief,  now  makes 
the  pflhu  (road)  in  the  night  of  the  Marau  ceremony  from  the  ndtsi 
at  the  south  end  of  the  kiva  towards  the  rising  sun. 

The  Rattle-snake  (Tctia)  clan  also  came  with  the  Spider  clan  to 
Oraibi,  but  it  is  not  known  how  or  where  this  clan  became  a  part  of 
the  Spider  clan.  The  Badger  people  understand  medicines,  hence 
they  prepare  the  medicine — for  instance,  charm  liquid — for  the  Flute, 
Snake,  Marau,  and  other  ceremonies. 

Another  Badger  clan  and  the  Butterfly  (P6wul)  came  from  Kishi- 
wuu.     These  brought  the  Powamu  and  Katcina  cult. 

The  Divided  Spring  (Batki)  clan  came  from  where  the  sun  rises. 

*  It  is  thought  that  this  refers  to  the  mutual  celebrating  of  the  Soydl  ceremony,  in  which 
all  are  supposed  yet  to  participate.  Machito  had  brought  the  Soydl  altar  and  cult  with  him. 
The  Pihkash  people  had  Aholi  Katcina  and  the  screen  (Omawn)  now  used  in  the  Soydl  and 
the  Com  Ceremonies.     The  Aototo  has  the  wat^r  and  rain. 


30      FiRi.D  Columbian  Museum — Anthropology,  Vol.  VIII. 

They  came  to  the  village  of  Oraibi  and  arranged  a  contest  at  Muyio- 
vatki  where  each  planted  corn,  the  Blue  Fliites  sweet  corn,  the  others 
Wupakao,  over  which  they  played  the  whole  day.  The  sweet  corn 
grew  first,  and  so  the  Blue  Flutes  to  this  day  go  to  the  village  in 
processions,  etc.,  first  closing  the  well  (batni)  on  the  plaza.  Later 
the  Drab  Flutes  (Masitalentu)  had  to  throw  their  meal,  mollas, 
etc.,  from  a  distance  to  the  warrior  (Kelehtaka)  of  the  Cakwalalentu, 
who  put  them  into  the  well  in  the  booth  for  them. 

6.     THE   SNAKE    MYTH.' 

At  Tokoonavi,  north  of  the  Grand  Canyon,  lived  people  who 
were  then  not  yet  Snake  people.  They  lived  close  to  the  bank  of 
the  river.  The  chief's  son  often  pondered  over  the  Grand  Canyon 
and  wondered  where  all  that  water  went  to.  "That  must  certainly 
make  it  very  full  somewhere,"  he  thought  to  himself.  So  he'  spoke 
to  his  father  about  it.  "So  that  is  what  you  have  been  thinking 
about,"  the  latter  said.  "Yes,"  his  son  answered,  "I  want  to  go  and 
examine  it. "  The  father  gave  his  consent  and  told  his  son  that  he  should 
make  a  box  for  himself  that  would  be  large  enough  for  him  to  get 
into,  and  he  should  arrange  it  so  that  all  openings  in  the  box  could 
be  closed.  This  the  boy  did,  making  also  a  long  pole  (according  to 
others  a  long  baho),  with  which  he  could  push  the  box  in  case  it 
became  fast  or  tangled  up  anywhere. 

When  he  was  ready  he  took  a  lot  of  bahos  and  some  food,  went  into 
the  box,  and  allowed  himself  to  be  pushed  into  the  water,  on  which 
he  then  floated  along.  Finally  he  came  to  the  ocean,  where  he 
drifted  against  an  island.  •  He  found  the  house  of  Spider  Woman 
(Kohlcang  Wuhti)  here,  who  called  him  to  come  to  her  house.  He 
went  over  and  found  that  he  could  not  get  through  the  opening 
leading  to  her  house.  "How  shall  I  get  in?"  he  said;  "the  opening 
is  too  small."  She  told  him  to  enlarge  it.  This  he  did  and  then 
entered.  He  told  her  a  story  and  gave  her  a  baho,  and  said  that 
he  had  come  after  beads,  etc.  She  pointed  to  another  kiva  away 
out  in  the  water  and  said  that  there  were  some  beads  and  corals  there, 
but  that  there  were  some  wild  animals  guarding  the  path  to  it.  "If 
you  had  not  informed  me,  how  could  you  have  succeeded  in  getting 
there,  and  how  would  you  have  gotten  back?  But  I  shall  go  with 
you,"  she  said,  "because  you  have  given  me  a  baho,  for  which  I  am 
very  glad."  She  then  gave  the  young  man  some  medicine  and  seated 
herself  behind  his  right  ear.  He  spurted  the  medicine  over  the 
water  and  immediately  a  road  like  a  rainbow  was  formed  from  the 

"  Told  by  Limdvantiwa  (Shupaulavi). 


March,  loos-     Tin:  Traditions  of  the  Hopi —  Voth.  31 

dwelling  of  Spider  Woman  to  the  other  kiva.  '  On  this  they  went 
across  the  water.  As  they  approached  the  kiva  to  which  they  were 
going,  they  first  encountered  a  panther,  who  growled  fiercely.  The 
young  man  gave  him  a  green  baho  and  spurted  some  medicine  upon 
him,  which  quieted  him.  A  little  farther  on  they  met  a  bear,  whom 
they  quieted  in  the  same  manner.  Still  farther  on  they  came  upon 
a  wildcat,  to  which  they  also  handed  a  baho,  which  quieted  the 
animal.  Hereupon  they  met  a  gray  wolf,  and  finally  a  very  large 
rattle-snake  (Kahtoya),  both  of  which  they  appeased  in  the  same 
manner  as  the  others.  They  then  arrived  at  the  kiva,  where  they 
found  at  the  entrance  a  bow  standard  (Aoat  natsi).  They  then 
descended  the  ladder  and  found  in  the  kiva  many  people  who  were 
dressed  in  blue  kiltS,  had  their  faces  painted  with  specular  iron 
(yalahaii),  and  around  their  rleclcs  they  wore  many  .  beads.  The 
young  man  sat  down  near'  the  fireplace,  Spider  Woman  still  being 
seated  on  his  ear,  but  no  one  spoke.  The  men  looked  at  him,  but 
remained  silent.  Presently  the  chief  got  a  large  bag  of  tobacco  and 
a  large  pipe.  He  filled  the  latter  and  smoked  four  times.  He  then 
handed  the  pipe  to  the  young  man  and  said;  "Smoke  and  swallow 
the  smoke."  The  swallowing  of  the  smoke  was  a  test;  any  one  not 
being  able  to  do  that  was  driven  off.  Spider  Woman  had  informed 
the  young  man  about  this  test,  so  he  was  posted.  When  he  com- 
menced to  smoke  she  whispered  to  him:  "Put  me  behind  you." 
This  he  did  in  an  unobserved  manner,  so  when  he  swallowed  the 
smoke  she  immediately  drew  the  smoke  from  him  '  and  blew  it  away, 
and  hence  he  did  not  get  dizzy.  The  men  who  did  not  observe  the 
trick  were  pleased  and  said  to  him:  "All  right,  you  are  strong;  you 
are  certainly  some  one.  Thank  you.  Your  heart  is  good;  you  are 
one  of  us;  you  are  our  child."  "Yes,"  he  said,  and  handed  them 
some  red  nakwikwosis  and  a  single  green  baho  with  red  points,  such 
as  are  still  made  in  Shupaulavi  in  the  Antelope  society. 

They  then  became  very  friendly,  saying  that  they  were  very 
happy  over  the  bahos.  On  the  walls  of  the  kiva  were  hanging  many 
costumes  made  of  snake  skins.  Soon  the  chief  said  to  the  people: 
"Let  us  dress  up  now,"  and  turning  to  the  young  man,  he  bid  him 
to  turn  away  so  that  he  would  not  see  what  was  going  on.  He  did 
so,  and  when  he  looked  back  again  the  men  had  all  dressed  up  in 
the  snake  costumes  and  had  turned  into  snakes,  large  and  small,  bull 
snakes,  racers,  and  rattle-snakes,  that  were  moving  about  on  the 
floor  hissing,  rattling,  etc.  While  he  had  turned  away  and  the  snake 
people  had  been  dressing  themselves.  Spider  Woman  had  whispered 

'  Through  the  rectum. 


32      Field  Columbian  Museum — Anthropology,  Vol.  VIII. 

to  him  that  they  were  now  going  to  try  him  very  hard,  but  that  he 
should  not  be  afraid  to  touch  the  snakes;  and  she  gave  him  many 
instructions. 

Among  those  present  in  the  kiva  had  also  been  some  pretty 
maidens  who  had  also  put  on  snake  costumes  and  had  turned  into 
serpents.  One  of  them  had  been  particularly  handsome.  The  chief 
had  not  turned  into  a  snake,  and  was  sitting  near  the  fireplace.  He 
now  turned  to  the  young  man  and  said  to  him:  "You  go  now  and 
select  and  take  one  of  these  snakes."  The  snakes  seemed  to  be  very 
angry  and  the  young  man  got  frightened  when  they  stared  at  him, 
but  Spider  Woman  whispered  to  him  not  to  be  a  coward,  nor  to  be 
afraid. 

The  prettiest  maiden  had  turned  into  a  large  yellow  rattle-snake 
(Silca-tcua),  and  was  especially  angry.  Spider  Woman  whispered 
to  the  young  man,  that  the  one  that  acted  so  very  angrily  was  the 
pretty  maiden  and  that  he  should  try  to  take  that  one.  He  tried, 
but  the  snake  was  very  wild  and  fierce.  "Be  not  afraid,"  Spider 
Woman  whispered,  and  handed  him  some  medicine.  This  he  secretly 
chewed  and  spurted  a  small  quantity  of  it  on  the  fierce  snake,, 
whereupon  it  immediately  became  docile.  He  at  once  grabbed  it, 
held  and  stroked  it  four  times  upward,  each  time  spurting  a  little 
medicine  on  it,  and  thus  freeing  it  from  its  anger.  The  chief  was 
astonished  and  said:  "You  are  very  something,  thanks.  Now,  look 
away  again."  He  did  so  and  when  he  turned  back  he  saw  that  all 
the  snakes  had  assumed  the  forms  of  men  and  women  again,  includ- 
ing the  maiden  that  he  had  captured.  They  now  were  all  very  good 
to  him,  and  talked  to  him  in  the  kindest  manner,  because  they  now 
considered  him  as  initiated  and  as  one  of  them.  He  was  now  wel- 
come, and  the  chief  invited  him  to  eat.  The  mana  whom  the  young 
man  had  taken  got  from  another  room  in  the  kiva  some  bread  made 
of  fresh  corn-meal,  some  peaches,  melons,  etc.,  and  set  this  food  before 
the  young  man.  Spider  Woman  whispered  to  the  young  man  to 
give  her  something  to  eat  too,  which  he  did  secretly.  She  enjoyed 
the  food  very  much  and  was  very  happy. 

Now  the  chief  asked  the  man  why  he  came,  etc.  "I  hunt 
a  Idlomat  katcit  (good*  life)  and  was  thinking  about  the  water  run- 
ning this  way,  and  so  this  way  it  runs.  I  have  come  also  to  get  Hopi 
food  from  here.  I  also  heard  that  there  lives  a  woman  here  some- 
where, the  Huriiing  Wuhti,  from  whom  I  want  beads."  "What  have 
you  for  her?"  they  asked.  "These  bahos,"  he  said.  "All  right,  you 
will  get  there.  But  now  you  sleep  here."  But  Spider  Woman  wanted 
to  get  back.     He  told  them  that  he  wanted  to  go  out  a  little  while. 


March,  1905.     The  Traditions  of  the  Hopi  —  Voth.  33 

He  went  and  took  Spider  Woman  home,  and  put  her  down.  She 
invited  him  to  come  and  eat  with  her.  She  had  a  povfilpilci  off  which 
she  Uved  and  which  never  gave  out, but  he  left  her  and  returned  to  the 
Snake  kiva,  where  he  was  welcomed  and  called  brother  and  son-in- 
law  (modnangwuu) ,  although  he  had  not  yet  married,  but  only  caught 
the  mana.  So  he  remained  there.  That  evening  and  night  the  chief 
told  him  all  about  the  Snake  cult,  altar,  etc.,  etc.,  and  instructed  him 
how  he  must  put  this  up,  and  do  that,  when  he  would  return.  He 
did  not  sleep  that  night. 

In  the  morning  he  again  went  out  on  the  same  excuse  as  the 
previous  evening,  and  went  to  Spider  Woman,  who  went  out.  She 
made  a  rainbow  road  into  the  ocean  to  a  high  bluff  where  Huruing 
Wuhti  lived,  and  to  which  they  ascended  on  a  ladder.  They  went 
in  and  found  an  old  hag,  but  on  all  the  walls  many  beads,  shells,  etc. 
The  woman  said  nothing.  The  young  man  gave  her  the  bahos,  then 
she  said  faintly,  "Askwali!"  (Thanks!)  At  sundown  she  went  into 
a  side  chamber  and  returned  a  very  pretty  maiden  with  fine  buffalo 
and  wildcat  robes,  of  which  she  made  a  bed,  and  after  having  fed 
him,  invited  him  to  sleep  with  her  on  the  bed.  Then  Spider  Woman 
whispered  he  should  comply  with  her  request,  then  he  would  win  her 
favor  and  get  the  beads.     So  he  did  as  requested. 

In  the  morning  he  awoke  and  found  by  his  side  an  old  hag,  snor- 
ing. He  was  very  unhappy.  He  stayed  all  day,  the  hag  sitting  bent 
up  all  day.  In  the  evening  the  change,  etc.,  that  occurred  on 
the  previous  day  was  repeated,  but  the  hag  after  this  remained  a 
pretty  maiden.  He  remained  four  days  and  nights  with  Huruing 
Wuhti,  who  is  the  deity  of  the  hard  substances.  After  four  days  he 
wanted  to  go  home,  so  she  went  into  a  room  on  the  north  side  and 
got  a  turquoise  bead;  then  from  a  room  west  the  same;  from  a  room 
south  a  reddish  bead  (c^tsni);  from  one  east,  a  hard  white  bead 
(huruingwa),  a  shell.  Then  she  gave  him  a  few  of  all  kinds  of  beads 
and  told  him  to  go  home  now,  but  charging  him  not  to  open  the  sack, 
because  if  he  did  they  would  be  gone,  and  if  he  did  not  they  would 
increase.  "You  go  to  the  Snakes,  who  will  give  you  clothes,  food, 
etc." 

He  then  returned  to  the  Snake  kiva.  There  he  stayed  four  days 
and  four  nights,  sleeping  with  his  wife.  When  he  was  ready  to  go 
home  the  chief  said:  "Take  this  mana  with  you.  You  have  won  us. 
Take  it  all  with  you,  take  of  our  food.  Practice  the  ceremonies  there 
that  I  told  you  about.  This  woman  will  bear  you  children  and  then 
you  will  be  many  and  they  will  hold  this  ceremony  for  you."  So 
they  started.     At  Spider  Woman's  house  he  told  his  wife,  "You  stay 


34      Field  Columbian  Museum  — Anthropology,  Vol.  VIII. 

here.  I  will  go  to  the  rear."  So  he  went  to  Spider  Woman's  house 
and  she  asked:  "Well,  did  you  get  the  mana?"  "Yes,"  he  said. 
"Well,  you  take  everything  along."  But  she  forbid  him  to  touch 
his  wife  while  they  would  be  on  the  way,  as  then  his  beads  would 
disappear  and  also  his  wife. 

So  they  started.  The  beads  were  as  yet  not  heavy.  During  the 
night  they  slept  separately.  In  the  morning  they  found  that  the 
beads  had  increased,  and  they  kept  increasing  as  they  went  along 
the  next  day.  The  next  night  they  spent  in  the  same  way.  They 
were  anxious  to  see  whether  the  bead's  and  shells  had  increased,  but 
did  not  dare  to  do  so.  The  third  night  was  again  spent,  and  the  con- 
tents of  the  bag  increased  the  same  as  the  previous  two  nights.  The 
bag  with  the  beads  and  shells  now  became  very  heavy  and  the  young 
man  was  very  anxious  to  see  them,  but  his  wife  forbade  him  to  open 
the  sack.  The  fourth  night  was  spent  in  the  same  manner,  and  when 
they  arose  in  the  morning  the  sack  was  nearly  full  and  was  very 
heavy.  Spider  Woman  had  also  put  some  strings  into  the  bag  with 
the  beads,  and  the  beads  were  strung  onto  these  strings  as  they  kept 
increasing. 

They  now  approached  the  home  of  the  young  man,  and  the  latter 
was  very  anxious  to  get  home  in  order  to  see  the  contents  of  the  sack, 
so  they  traveled  on.'  When  they  had  nearly  one  more  day's  travel 
to  make  the  sack  had  become  full.  During  the  last  night  the  man 
opened  the  sack,  although  his  wife  remonstrated  most  energetically. 
He  took  out  many  of  the  finest  beads  and  shells  and  spread  them  on 
the  floor  before  them,  put  them  around  his  neck,  and  was  very  happy. 
So  they  retired  for  the  night.  In  the  morning  they  found  that  all 
the  beads  except  those  which  Huriiing  Wuhti  had  given  to  the  man 
had  disappeared.  Hence  the  Hopi  have  so  few  beads  at  the  present 
day.  If  that  man  had  at  that  time  brought  home  with  him  all  the 
beads  which  he  had,  they  would  have  many.  So  when  they  arrived 
at  home  they  were  very  despondent. 

At  that  time  only  the  Divided  or  Separated  Spring  (Batki)  clan 
and  the  P6na  (a  certain  cactus)  clan  lived  at  that  place,  but  with  the 
arrival  of  this  young  couple  a  new  clan,  the  Snake  clan,  had  come  to 
the  village.  Soon  this  new  woman  bore  many  children.  They  were 
snakes,  who  lived  in  the  fields  and  in  the  sand.  They  grew  very 
rapidly  and  went  about  and  played  with  the  Hopi  children,  whom 
they  sometimes  bit.  This  made  the  Hopi  very  angry,  and  they  said: 
"This  is  not  good,"  and  drove  them  off,  so  they  were  very  unhappy. 

'  The  woman  was  pregnant — -"quickly,  like  snakes."  The  man  wanted  to  cohabit  with  her 
but  she  forbade  him. 


March,  1905.     The  Traditions  of  the  Hopi  —  V'oth.  35 

The  woman  said  to  her  husband :  "You  take  our  children  back  to  my 
home  and  then  we  shall  go  away  from  here  alone."  Then  the  man's 
father  made  bahos,  gave  them  to  his  son,  who  put  all  the  snakes  with 
the  bahos  into  his  blanket  and  took  them  back  to  his  wife's  home,  and 
there  told  the  Snake  people  why  he  brought  their  children  and  the 
bahos.  They  said  it  was  all  right.  Hence  the  Snake  priests,  when 
carrying  away  the  snakes  from  the  plaza  after  the  snake  dance,  take 
with  them  and  deposit  with  the  snakes  some  bahos,  so  that  they 
should  not  themselves  return  to  the  village. 

When  the  Snake  man  returned  to  his  village  he  and  his  wife  trav- 
eled south-eastward,  stopping  at  various  places.  All  at  once  they 
saw  smoke  in  the  distance,  and  when  they  went  there  they  found  a 
village  perched  on  the  mesa.  This  was  the  village  of  Walpi.  They 
at  once  went  to  the  foot  of  the  mesa  on  which  Walpi  was  situated 
and  announced  their  presence.  So  the  village  chief  went  down  to 
them  from  the  mesa,  and  asked  what  they  wanted.  They  asked  to 
be  admitted  to  the  village,  promising  that  they  would  assist  the 
people  in  the  ceremonies.  The  chief  at  first  showed  himself  unwilling 
to  admit  them,  but  finally  gave  his  consent  and  took  them  up  to  the 
village.  From  that  time  the  woman  bore  human  children  instead  of 
little  snakes.  These  children  and  their  descendants  became  the 
Snake  clan,  of  whom  only  very  few  are  now  living. 

Soon  also  the  Batki  and  P6na  clan  came  to  Walpi  and  found 
admittance  to  the  village.  At  Walpi  the  Snake  people  made  the  first 
Snake  tiponi,  Snake  altar,  etc.,  and  had  the  first  Snake  ceremony. 
From  here  the  Snake  cult  spread  to  the  other  villages,  first  to  Shongo- 
pavi,  then  to  Mishongnovi,  and  then  to  Oraibi.  At  the  first  Snake 
ceremony  the  Snake  chief  sent  his  nephew  to  the  north,  to  the  west, 
to  the  south,  and  to  the  east  to  hunt  snakes.  He  brought  some  from 
each  direction.  The  chief  then  hollowed  out  a  piece  of  baho,  made 
of  Cottonwood  root.  Into  this  he  put  the  rattles  of  three  of  the 
snakes  and  the  fourth  snake  entirely.  He  then  inserted  into  it  a 
corn-ear,  and  tied  to  it  different  feathers  of  the  eagle,  the  oriole, 
blue-bird,  parrot,  magpie,  asya,  and  topockwa.  winding  a  buckskin 
string  around  these  feathers.  When  he  had  made  this  tiponi,  the 
first  ceremony  was  celebrated,  and  afterwards  it  took  place  regularly. 

7.     THE   SNAKE    MYTH.' 

At  W6hkol<ieq6  lived  the  Pihlcash  and  K6kop  clans.  The  old  men 
often  wondered  where  the  Colorado  River  was  flowing.  So  they  built 
a  box,  put  provisions  in,  and  a  pole  to  push  and  guide  the  box  with 

'  Told  by  Sikdnakpu  (Mish6ngnovi). 


36      Field  Columbian  Museum  — Anthropology,  Vol.  VIII. 

when  it  got  fast.  They  made  also  four  bdhos,  put  them  and  a  young 
man  into  the  box,  and  sent  the  box  off  floating  down  the  river. 

After  a  while  the  box  would  go  no  farther,  and  so  the  young  man 
got  out.  He  saw  water  everywhere.  In  the  midst  of  it  was  a  house. 
But  how  should  he  get  there?  Presently  Huruing  Wuhti  came  out 
there  and  called  him  four  times.  Then  he  consented  to  go  to  her. 
She  rolled  a  corn-meal  ball  across  the  water,  which  made  a  road.  On 
this  he  went  to  her  house.  In  the  evening  Huruing  Wuhti  sent  him 
into  a  side  room  saying  that  something  was  coming.  It  was  the  Sun. 
He  was  sitting  on  a  disk  attached  to  a  pole  like  a  spindle  and  made  a 
great  noise.  He  was  dressed  like  some  Katcinas  (Powamu  and  others) 
and  nicely  painted  up  with  fine  siRdhpiRi.  Her  house  is  open  below. 
He  came  in  and  assorted  the  bahos  that  had  been  offered  to  him  on 
his  course  around  the  earth.  Those  offered  by  the  bad  people  were 
thrown  away;  those  from  the  good  people  were  put  in  a  row.  He 
then  came  into  Huruing  Wuhti 's  house  and  bathed  his  body.  After 
his  bath  he  ate  some  hurushiRi,  oongawi,  etc.  When  he  was  through 
eating  he  put  on  his  paint  and  clothes  again,  went  down  into  his 
house  and  under  the  earth  to  the  east  and  west  on  his  course  again. 
During  this  course  eastward  the  people  below  the  earth  see  him  there. 
In  the  east  he  goes  down  in  his  house.  Hence,  the  bahos  offered  to 
the  Sun  are  carried  eastward  to  the  Sun  Shrines  of  the  Sun  clan 
(tawd,  kihus).  There  east  lived  also  "Flutes"  (Ldlentu),  who  are 
always  playing  and  then  the  sun  rises.  For  that  reason  at  the  Flute 
ceremony  the  gray  fox  skin  (Idtayo  ndtsi)  is  put  up  at  the  white 
dawn  (qoydngwunuptu),  then  the  yellow  fox  skin  (sikahtayo  n^tsi) 
at  the  yellow  dawn  (siKangwunuptu). 

Then  the  Sun  there  lays  off  his  clothes  again,  bathes  his  body, 
is  fed  by  the  Sun  clan  (Tawd-namu),  arrays  himself  again,  mounts 
a  bluff  (chochokpi),  and  again  proceeds  on  his  course  gathering  the 
bd,hos,  etc.,  that  are  offered  to  him  as  he  sweeps  westward. 

8.     THE   WANDERINGS  OF   THE   BEAR  CLAN   (HON-RAMU).' 

After  we  had  left  the  sfpahpuni  the  Bear  people  separated  and  went 
ahead  of  the  others."     First  they  came  somewhere  near  the  present 

'  Told  by  Lomavantiwa  (Shupaulavi) 

2  The  Hopi  agree  in  their  different  tales  that  after  leaving  the  sipahpuni,  not  only  the  different 
nationalities  scattered  and  took  different  routes  towards  the  East,  but  also  those  people  whom  they 
considered  their  forefathers,  scattered  and  traveled  eastward  in  smaller  and  larger  bodies.  They 
stopped  at  various  places  for  shorter  or  longer  periods,  and  it  was  in  these  wanderings  that  the 
different  clans  were  created,  and  it  is  by  reason  of  this  separation  and  of  the  traveling  eastward  of 
the  different  bodies  by  different  routes,  that  the  traditions  and  tales  of  the  different  clans  vary  so 
considerably  from  each  other.  The  following  is  a  tale  of  the  experiences  of  the  Bear  clan  as  given 
by  one  of  the  principal  men  in  Shupaulavi,  a  member  of  different  secret  orders,  and  one  of  the 
best  story  tellers  and  singers. 


March,  1905.    The  Traditions  of  the  Hopi  —  Voth.  37 

site  of  Phoenix,  and  stayed  there  awhile.  They  remained  for  shorter 
or  longer  periods  at  many  different  places.  Finally  they  came  to 
the  Litt'.e  Colorado  River,  and  about  there  it  was  where  they  assumed 
the  clan  name,  but  just  exactly  where  the  place  was  nobody  can  tell. 

Their  forefathers  say  that  the  party  once  came  upon  a  dead  bear 
that  they  looked  at,  and  from  that  they  were  called  forever  after- 
wards the  Bear  clan.  Another  party  that  traveled  with  them  took 
the  hide  of  the  bear,  of  which  the  hair  had  already  been  removed  by 
little  animals  (Miiyi.  PI.  Mdmuytu),  who  use  hair  or  wool  for  their 
nests  or  burrows.  These  people  took  the  skin  and  cut  from  it  carry- 
ing straps  (piq6sha),  from  which  they  were-  called  Piqdsha  clan. 
Another  party  came  upon  the  bear  at  just  this  time  and  were  called 
Mdyi  clan,  after  the  small  mice  mentioned  before.  These  three  clans 
arrived  there  just  about  the  same  time,  and  hence  are  considered 
as  closely  related  to  one  another. 

Shortly  after  another  party  passed  by  and  found  many  blue-birds 
sitting  upon  the  cadaver  eating  from  it ;  so  they  were  called  the  Blue- 
bird clan  (Chorzh-namu).  Still  later  another  party  came  upon  the 
scene  and  found  the  remains  of  the  cadaver  full  of  spider  web,  so  this 
party  was  called  Spider  (K6hKang)  clan.  By  and  by  a  sixth  migrat- 
ing party  came  along.  By  this  time  the  bones  of  the  bear  were 
bleached  already.  They  took  the  skull,  tied  yucca  leaves  to  it  and 
carried  it  along  as  a  drinking  vessel  in  the  manner  in  which  the  chief's 
or  priest's  jugs  (m6ngwikurus)  are  carried  at  the  present  time,  and 
from  this  that  party  was  called  the  Jug  (Wikurzh)  clan.'  Finally 
a  seventh  party  came  along  and  found  the  place  where  the  bear  had 
been  killed  swarming  with  ants,  so  they  were  called  the  Ant  (An-namu) 
clan. 

These  seven  clans  have  derived  their  names  from  the  same  origin, 
and  are  now  considered  as  being  related  to  one  another.  The  Bear 
clan  is  also  said  to  have  halted  at  various  places  along  the  Little 
Colorado  River.  From  there  they  moved  eastward,  stopping  for 
some  time  at  a  place  called  Badger  Spring  (Hondnva).-' 

From  this  place  they  again  moved  eastward,  stopped  at  a  place 
called  Mdkwutavi,  and  from  here  they  finally  moved  to  Mat6vf, 
a  large  spring  a  number  of  miles  south  of  Shong6pavi.  At  this  place 
they  also  remained  for  a  considerable  length  of  time,  but  finally  they 
moved  northward  to  the  present  site  of   Shongopavi,  where  they 

•  According  to  others  Wikorzh  from  wihu,  fat,  and  koro,  cavity,  because  they  say  the  eyes  in 
the  cadaver  had  disappeared  from  their  cavities,  some  dried  fat  or  fatty  meat  still  adhering  to  the 
socket  walls.     This  latter  explanation  is  very  likely  correct.    Compare  tale  No.  9. 

2  My  informant  was  unable  to  explain  why  this  spring  was  called  by  that  name  and  not  after 
the  Bear  clan. 


38      Field  Columbian  Museum  — Anthropology,  Vol.  VIII. 

remained.  They  being  the  first  to  arrive  at  this  place,  they  have 
ever  since  considered  themselves  to  be  the  leading  clan  in  the  village, 
the  village  chief  having  also  been  chosen  from  their  clan.  A  few 
persons  of  the  Bear  clan  moved  from  here  to  Oraibi,  where  the  chief- 
tainship of  the  so-called  Liberal  or  Friendly  faction  is  still  held  by 
that  clan,  the  Conservative  or  Hostile  faction  of  that  village  select- 
ing their  chief  from  the  Spider  clan.  Two  of  this  clan  moved  to  the 
villages  of  Shupaulavi  and  Mish6ngnovi,  where  the  office  of  the  village 
chief  has  also  remained  in  this  clan  to  the  present  day. 

The  Bear  clan  brought  with  them  the  altar  paraphernalia,  songs, 
etc.,  of  the  Blue  Flute  cult.  When  they  stopped  and  planted  any- 
where they  would  perform  the  Blue  Flute  ceremony  and  sing  the 
songs,  and  their  crop  would  then  grow  and  mature  very  quickly, 
so  that  they  would  have  something  to  eat.  They  also  brought  with 
them  the  Hu  Katcina,  the  Bear  (Hon)  Katcina,  the  Aototo'  Natacka, 
his  wife  Cooyok  Wuhti,  and  finally  the  Cooyoko  Tahaam.^ 

Later  on  other  clans  and  migrating  parties  arrived  at  Shongopavi 
asking  of  the  Bear  clan  admission  to  the  village.  If  proper  arrange- 
ments could  be  made  with  the  Bear  clan  they  remained;  if  not,  they 
moved  on.  Many  of  the  large  and  sniall  ruins  with  which  the  country 
is  covered  date  back  to  the  time  of  the  migration  of  these  different 
clans,  showing  the  places  where  they  made  stays  of  shorter  or  longer 
duration. 

9.     THE    WANDERINGS  OF   THE  SPIDER    CLAN    (KOHKANG-NAMU).^* 

In  the  under-world  many  people  became  very  bad.  They  had  many 
contentions,  and  began  to  kill  the  people  and  also  killed  the  chief's  son; 
so  the  chief  concluded  that  they  would  move  away  from  there.  But 
the  question  was,  how  to  get  out?  So  he  sent  the  Motsni  to  find  a 
place  where  they  could  get  out.  He  flew  up  and  found  an  opening,  and 
came  back  and  reported  the  same  to  the  chief.  So  the  Village  Chief 
(Kik-mongwi)  and  the  Crier  Chief  (Chaak-mongwi)  planted  a  pine 
(calavi),  which  grew  up  very  fast,  but  did  not  quite  reach  the  open- 
ing. They  then  planted  a  reed  (bakavi)  which  also  grew  up  fast 
and  reached  through  the  opening.  On  this  reed  they  climbed  up, 
first  the  Horn  people  (Aaltu),  who  then  stood  outside  and  held  the 
protruding  part  of  the  reed  or  ladder.     Many  people  then  followed. 

'  Meaning  obscure    but  perhaps  referring  to  the  rattle  with  the  antelope  scapulas. 

'  The  meaning  of  the  last  three  names  is  also  obscure.  Lomavantiwa  claims  that  he  has  no 
information  as  to  whether  these  Katcinas  performed  any  dances  or  rites  while  the  clan  was  still 
migrating.  He  says  that  his  information  about  Katcinas,  dances,  etc.,  only  dates  back  to  the  time 
when  they  already  lived  in  the  villages  and  the  Katcina  clans  came. 

^  Told  by  Tawiima  (Mishongnovi). 


March.  1905.     The  Traditions  of  the  Hopi  —  Voth.  39 

The  Mocking-bird  (Yahpa)  was  sitting  outside  and  distributed 
the  languages  to  the  people.  As  they  were  climbing  up  one  of  them 
dropped  one  of  his  moccasins.  Below  the  Hopi  had  pretty  moccasins, 
but  as  this  moccasin  was  dropped  and  the  man  had  to  make  another 
one,  and  could  not  make  it  as  nicely  as  the  other  one  had  been,  the 
Hopi  now  have  not  very  nice  moccasins.  The  people  had  not  yet 
all  come  out  when  the  chief  stopped  them  and  closed  up  the  opening, 
but  one  of  the  sorcerers  (P6pwaktu)  had  also  come  out. 

From  here  the  people  now  started  on  different  routes,  the  White 
Man  taking  the  most  southern  route.  All  the  other  people  took 
different  routes  further  north.  The  Hopi  brought  with  them  Md- 
yingwu,  whose  body  consisted  entirely  of  corn,  his  feet  being  ears  of 
com,  so  that  he  could  not  move  very  fast.  The  Hopi  were  to  have 
the  horse,  but  as  they  tried  to  ride  him  they  could  not  do  so,  as  they 
did  not  put  any  bridle  on  him;  so  the  Navaho,  wearing  a  band  around 
their  head,  tried  it  and  they  could  ride  him.  The  two  matched 
together  better  for  that  reason  because  they  also  bridled  the  pony, 
probably  with  yucca  leaves. 

They  had  not  gone  very  far  when  the  chief's  son  took  sick  and 
died.  They  thought  that  the  sorcerer  who  was  with  them  had  killed 
him,  but  the  latter  said:  "Nobody  has  died,  he  is  not  dead;  just  go 
and  look  down  into  the  opening  through  which  we  came.  He  is 
down  there."  So  the  chief  went  and  looked  down  there,  and  beheld 
his  child  walking  about  in  the  other  world.  So  they  took  the  Powaku 
with  them.  He  said  that  hereafter  no  one  would  be  really  dead,  but 
the  people  who  would  die  would  simply  go  back  to  the  lower  world. 
After  they  had  travelled  for  some  time,  just  how  long  tradition  does 
not  say,  the  Coyote  who  had  carried  the  stars  in  his  hand,  and  was 
traveling  with  the  Hopi  people,  threw  the  stars  into  the  sky  so  that 
from  that  time  it  was  somewhat  light  during  the  night. 

The  White  People  had  taken  with  them  the  Spider  which  was  very 
skillful,  so  that  when  they  had  traveled  some  distance  the  Spider 
rubbed  some  scales  from  her  skin,  and  from  these  created  burros. 
These  the  White  Men  afterwards  used  for  carrying  their  burdens. 
So  they  got  along  faster  and  reached  the  place  where  the  sun  rises 
first.  When  they  arrived  there  a  star  arose  in  the  south,  which  told 
the  other  migrating  people  that  some  one  had  arrived  at  the  sunrise. 
This  was  a  signal  that  they  had  agreed  upon  before  starting.  This 
star  is  said  to  have  influence  over  the  animals,  and  the  old  people  say 
that  whoever  wants  to  own  a  horse,  cattle,  sheep,  etc.,  should  pray 
to  this  star,  which  the  Hopi  are  doing  to  this  day. 

So  the  people  traveled  on.     All  at  once  one  party  came  upon  a 


40      Field  Columbian  Museum — Anthropology,  Vol.  VITl. 

bear  that  had  died  there.  They  were  called  the  Bear  (Honawu) 
clan.  Right  after  them  came  another  party,  who  cut  straps  from 
the  skin  of  the  bear  and  were  called  Piqosha  clan,  the  name  given  by 
the  Hopi  to  this  peculiar  strap.  Another  party  followed  and  found 
the  cadaver  covered  with  spider  web,  from  which  they  were  called 
Spider  (K6hlcang)  clan.  A  fourth  party  found  blue-birds  sitting  on 
the  cadaver  and  they  were  called  the  Blue-bird  (Ch6ro)  clan.  A 
fifth  party  found  that  maggots  had  eaten  out  the  eyes,  leaving  the 
cavities  bare  with  a  little  fat  still  attached  to  the  bone.  From  this 
they  were  called  Fat  Cavity  clan  (Wikorzh-namu) .  A  sixth  migrating 
party  came  upon  the  scene  and  found  that  a  mole  had  dug  his  way  up 
under  the  place  where  the  cadaver  had  been  lying,  and  hence  they 
were  called  Mole  (Mtiyi)  clan.'  Here  the  parties  who  had  thus 
received  their  clan  names  soon  separated,  and  the  Spider  clan  after 
this  wandered  about  and  stopped  at  various  places  for  a  long  time. 
The  other  clans  did  the  same,  living  shorter  or  longer  periods  at  one 
place,  which  accounts  for  the  many  smaller  and  larger  ruins  with 
which  the  country  is  covered. 

Finally  the  Spider  clan  arrived  at  a  spring  (about  four  miles  north 
of  the  present  village  sites  of  Mish6ngnovi  and  Shupaulavi)  called 
Homiqopu.  Here  they  remained  for  some  time,  there  still  being 
ruins  at  that  place.  From  here  this  clan  moved  to  a  place  about  a 
mile  northeast  of  Shupaulavi,  called  Chukuvi.  At  the  foot  of  the 
mesa  on  which  this  village  was  situated  was  a  very  large  spring.  The 
Squash  (Batanga)  clan  then  ruled  in  this  village,  the  chief  belonging 
to  that  clan.  The  Sand  (Tuw^)  clan  was  also  one  of  the  clans  being 
numerous  in  the  village  at  that  time.  The  inhabitants  of  the  different 
villages  were  often  harassed  by  enemies,  among  them  the  Utes  and 
Apache.  It  seems  that  even  the  inhabitants  of  the  different  villages 
often  made  raids  on  each  other.  For  this  reason  the  inhabitants  of 
Chukuvi  and  those  of  old  Mish6ngnovi,  which  was  situated,  however, 
west  of  its  present  location,  way  down  the  mesa,  moved  on  the 
mesa  and  built  the  present  village  of  Mish6ngnovi. 

In  Mish6ngnovi  the  Blue-bird  clan  was  .then  in  charge  of  the 
village,  the  chief  belonging  to  that  clan,  but  it  seems  that  this  clan, 
shared  the  chieftainship  with  the  following  clans,  which  furnished 
the  Kik-mongwi,  the  Village  Chief,  in  the  order  named,  for  four  years, 

'  Traditions  with  regard  to  the  clans  having  received  their  names  on  this  occasion  vary  some- 
what. While  some  say  the  name  of  the  Wikurzh-namu  is  derived  from  a  netted  gourd  (wikuru), 
others,  as  in  this  tale,  derived  the  name  from  wikoro,  as  explained  in  the  text.  Furthermore,  the 
order  of  the  clans  having  received  their  names  here  somewhat  differs  in  the  different  tales;  and 
lastly  some  also  mentioned  an  Ant  clan  as  the  last  one  having  obtained  its  name.  Cf.  tale  No.  8, 
"The  Wanderings  of  the  Bear  Clan." 


March.  1905.    The  Traditions  of  the  Hon  —  Voth.  41 

a  new  chief  being  elected  every  four  years:  After  the  Blue-bird  clan 
followed  the  Bear  clan,  then  the  Bdtki  clan,  and  lastly,  the  Squash 
clan.  The  Sand  clan,  having  lived  in  the  village  of  Chukuvi,  is  said 
to  have  moved  to  Orafbi,  east  of  which  village  they  had  had  fields 
while  they  were  still  living  at  Chukuvi.  At  the  time  when  the  people 
lived  at  Chukdvi,  Shupaulavi  was  also  inhabited,  but  it  seems  that 
the  people  then,  too,  lived  farther  down,  probably  at  the  so-called 
First  Ledge,  but  when  Mish6ngnovi  was  built  the  people  of  Shupa<il- 
avi  also  moved  on  to  the  top  of  the  mesa. 

10.    THE  ORIGIN  OF  THE   YAYAATU  SOCIETY.' 

Ishyaoi!  In  Oraibi  they  were  living.  In  the  home  of  the  Reed 
clan  lived  the  Ydyaa-mongwi.  This  Fraternity  has  now  died  out, 
but  its  altar  paraphernalia  are  still  kept  in  the  house.  A  long  time 
ago  a  man  and  his  wife  had  one  little  boy.  Some  children  of  the 
village  would  often  visit  this  boy.  They  were  lazy,  though  their 
parents  often  told  them  to  work,  and  get  wood,  herd  sheep,  etc. 
They  would  not  listen,  but  often  assembled  at  this  house  where  they 
would  prepare  some  food  in  the  comers  in  front  of  the  house,  having 
stolen  the  food  in  the  village.  In  a  comer  in  front  of  the  house  they 
would  build  their  fire.  The  wood  they  stole  from  the  different  houses 
in  the  village.  So  the  men  in  the  village  were  very  angry  at  them 
and  so  were  the  mothers  of  these  children.  "You  are  lazy,"  they 
often  told  them.  "You  do  not  want  to  work,  and  we  are  not  going 
to  feed  you."  So  they  would  go  and  steal  some  food  in  the  houses 
and  eat  that. 

One  time  the  priest's  son  suggested  to  the  others:  "Let  us  go 
and  get  some  wood  ourselves.  Some  one  go  and  steal  a  hide  strap 
(piq6sha)  somewhere."  So  after  they  had  eaten  they  went  through 
the  village  and  gathered  up  piq6shas  of  different  Jengths  and  returned. 
They  left  the  village  on  the  east,  drank  at  Keq6chmovi,  and  then 
went  farther  east  and  gathered  some  dry  brush  in  the  valley.  After 
they  had  all  gathered  their  bundles  the  priest's  son  said:  "Are  you 
all  done?"  "Yes,"  they  said.  "All  right,  then  let  us  go  home  now," 
he  said.  But  just  when  they  were  ready  to  start  a  Hawk  in  the 
form  of  a  man  came  upon  them.  He  wore  many  strands  of  beads 
around  his  neck  and  had  a  black  line  painted  with  specular  iron  run- 
ning over  his  nose  down  to  the  cheeks.  The  hair  of  all  of  the  children 
was  very  much  disheveled,  so  he  laughed  at  them.  "Are  you  getting 
wood?"  he  said.     "Yes,"  they  replied,  and  he  again  laughed  at  them. 

»  Told  by  Wikvaya  (Oraibi). 


42     -Field  Columbian  Museum  — Anthropology,  Vol.  VIII. 

His  kiva  was  close  by.  "You  come  in  here,"  he  said  to  the  chil- 
dren, so  they  went  in.  It  was  a  kiva  just  like  those  in  the  village. 
He  invited  them  to  sit  down  on  the  banquette  that  ran  along  the 
wall,  so  they  sat  down.  He  then  took  a  seat  near  the  fire-place, 
filled  a  pipe  and  took  two  puflfs  from  it.  He  then  said  to  the  children 
that  they  should  take  a  seat  near  the  fireplace,  too.  He  handed  the 
pipe  first  to  the  priest's  son,  who  smoked,  addressing  the  man  as 
"My  father"  (Inaa),  which  pleased  the  man  very  much.  All  then 
smoked,  one  after  another,  all  exchanging  terms  of  relationship,  the 
older  ones  addressing  the  younger  ones,  "My  younger  brother,"  and 
the  younger  ones  the  older  ones  as  "My  older  brother."  He  then 
said  to  them  that  they  should  remain,  as  he  was  going  to  feed  them, 
and  after  having  eaten  they  might  go  home. 

Hereupon  he  went  into  another  room  and  brought  back  a  large 
roll  of  q6mi  (a  bread  made  of  the  meal  of  roasted  sweet  corn-ears) 
which  he  fed  to  them.  After  they  had  eaten  he  went  into  another 
chamber  and  brought  forth  a  large  roll  of  kilts,  eagle  wing  feathers 
(kwavotci),  ear  pendants,  eagle  breath  feathers,  to  be  tied  into  the 
hair,  beads,  etc.,  and  handed  all  these  to  the  children.  Hereupon 
he  dressed  up  all  the  boys,  tying  the  kilts  behind.  He  then  handed 
an  eagle  feather  to  each  one  and  directed  them  to  stand  in  a  line. 
Hereupon  Kish  Taka,  the  Hawk-man,  took  a  moch^pu,  which  is  a 
native  cloth  or  owa,  wrapped  it  up,  and  holding  it  under  his  left  arm, 
took  a  stand  at  the  south  end  of  the  line,  saying  to  the  youths :  "Now 
then,  whatever  you  see  me  do,  you  do  the  same."  Hereupon  he 
commenced  to  go  around  the  kiva  crying,  "Ow"  (long  drawn). 
They  went  around  in  a  circle  in  the  kiva  four  times  emitting  the  same 
sounds  at  short  intervals.  Hereupon  he  went  up  the  ladder,  the 
youths  following  him.  Outside  he  again  told  them  to  do  as  they 
would  see  him  do.  He  jumped  off  the  kiva,  ran  about  through  the 
brush,  the  youths  always  following  him  and  all  constantly  saying, 
"Ow,  ow."  Suddenly  he  threw  down  the  mochapu,  spreading  it  on 
the  ground,  grabbed  the  priest's  son,  threw  him  on  the  cloth,  and  then 
asked  the  other  youths  to  take  a  hold  of  the  cloth  at  different  places 
and  in  this  way  they  carried  the  priest's  son  to  the  kiva,  throwing 
him  through  the  opening  into  the  kiva. 

Hereupon  they  waited,  and  in  a  little  while  the  youth  came  out 
of  the  kiva  again,  unharmed.  Hereupon  he  grabbed  another  of  the 
youths  and  they  threw  him  down,  and  in  this  same  manner  every  one 
was  thrown  into  the  kiva  and  came  out  unharmed.  Then  the  Hawk- 
man  went  into  the  kiva,  being  followed  by  all  of  the  youths.  He 
was  called  the  uncle  of  the  youths.     After  they  had  entered  the  kiva 


March,  1905.     Tnii  Tr.\ditions  of  the  Hopi  —  Voth.  43 

he  drew  aside  a  curtain  from  one  of  the  inner  chambers  and  in  the 
room  behind  the  curtain  were  four  round  ovens  (k6ici)  dug  into  the 
earth,  in  which  an  old  woman  kept  up  a  fire.  The  Hawk-man  then 
grabbed  the  priest's  son,  threw  him  into  one  of  the  ovens,  the  old 
woman  spurting  some  medicine  on  him  as  he  fell  in.  Hereupon  the 
other  youths  were  thrown  into  the  ovens.  As  soon  as  the  costumes 
were  burned  off  the  bodies,  the  Hawk-man  took  them  out  again  and 
placed  all  the  bodies  north  of  the  fireplace  in  the  kiva,  and  covered 
them  with  the  aforementioned  piece  of  native  cloth.  When  this  was 
done  he  sat  down  and  sang  a  song  over  the  bodies.  Soon  the  bodies 
under  the  cloth  began  to  move  and  the  priest's  son  was  the  first  to 
come  out,  the  others  following  soon,  all  now  being  alive  again. 

Hereupon  he  told  them  to  sit  down  on  the  banquette  on  the  west 
side  of  the  kiva.  The  old  woman  now  came  out  and  washed  the  heads 
of  the  youths,  giving  a  perfect  white  ear  of  corn  (ch6chmingwuu)  to 
each  one.  The  Hawk  hereupon  addressed  them,  saying:  "Thanks, 
that  you  are  now  done.  You  are  now  prepared.  You  can  go  home 
now.  Take  your  wood  to  the  Blue  Flute  (Cakwalanvi)  kiva,  and 
enter  that  kiva  and  remain  there.  Do  not  go  into  the  houses  to  get 
something  to  eat,  but  wait  for  me  there.  After  sundown  I  shall  come 
to  you."  Hereupon  he  handed  an  eagle  wing  feather  (kwdvotci)  to 
the  priest's  son,  whereupon  the  youths  left. 

When  they  came  with  their  bundles  of  wood  to  the  Blue  Flute 
kiva  the  people  saw  them  and  said:  "Aha!  the  lazy  boys  have  gotten 
their  o^vvn  wood.  Now  maybe  they  will  not  steal  any  more."  When 
they  had  put  down  their  wood,  they  ran  to  the  houses  where  they 
had  gotten  the  burden  straps  and  threw  them  on  and  into  the  houses, 
without,  however,  entering  them.  They  all  returned  to  the  kiva  at 
once  without  having  partaken  of  any  food.  The  sun  had  now  gone 
down.  They  waited  awhile  and  after  the  evening  dawn  had  dis- 
appeared and  it  was  quite  dark  they  heard  somebody  come.  It  was 
the  Hawk,  in  whose  kiva  they  had  been,  and  he  at  once  entered  the 
kiva.  "Are  you  all  sitting  here?"  the  Hawk  asked.  "Yes,  we  are 
all  here.  Sit  down,"  the  youths  replied.  So  the  Hawk  took  a  seat 
near  the  fireplace  and  at  once  filled  a  pipe  and  they  all  smoked. 

The  Hawk  had  brought  with  him  a  small  bowl  and  some  kwfptoci 
(meal  from  white  com  that  has  first  been  soaked  and  then  popped). 
Of  this  meal  he  made  a  gruel  in  the  bowl,  which  he  fed  to  the  youths. 
He  then  told  them  that  they  should  not  go  home,  but  early  in  the 
morning  some  of  them  should  take  a  seat  in  the  north  end  of  the  kiva 
and  the  others  in  the  south  end  of  the  kiva.  The  first  should  be 
fire  jumpers  (Tovuchochoyanitam)  and  also  Yd,yaatus.     The  others 


44      Field  Columbian  Museum  — Anthropology,  Vol.  VIII. 

should  be  the  singers  (Tataolcam).  Between  the  two  parties  he 
sprinkled  a  meal  line  on  the  floor  of  the  kiva.  One  he  selected  to 
act  as  watchman.  He  should  keep  up  the  fires  at  the  fireplace  and 
keep  out  intruders.  He  told  them  that  they  should  remain  in  a  sit- 
ting posture  in  the  kiva  all  of  the  next  day  and  that  they  should  fast 
all  day.  In  the  evening  he  would  return^and  feed  them  again.  Thus 
they  were  assembled  here  in  the  kiva,  and  each  one  had  his  "mother" 
(his  white  corn-ear)  standing  against  the  wall  by  his  side.  The  people 
were  wondering,  the  next  day  why  the  little  thieves,  as  they  called 
them,  were  not  coming  out  to  hunt  something  to  eat.  Finally  one 
of  the  women  approached  the  kiva,  looked  in,  and  saw  them  sitting 
in  an  erect  posture.  "Oh,"  she  said  to  the  people,  "they  are  as- 
sembled (ytingiota)  in  there." 

They  remained  in  this  way  in  the  kiva  for  four  days,  their  uncle 
coming  every  night  to  feed  them  and  look  after  them.  Early  in  the 
morning  after  the  fourth  day  he  washed  their  heads.  The  following 
day  it  was  Tot6kya  (a  name  always  applied  to  the  day  preceding  a 
ceremony).  In  the  evening  of  this  day  the  Hawk-man  brought  with 
him  the  costumes  for  the  youths,  consisting  of  kilts,  beads,  eagle 
feathers,  twisted  yarn  (naalongmurukpu) ,  ear  pendants,  ankle  bands, 
and  also  some  yellow  paint  (sil<ahpiki).  All  these  he  placed  on  the 
floor  north  of  the  fireplace.  During  the  night  the  youth  who  had 
been  watching  the  fireplace  in  the  kiva  dug  four  ovens  on  the  plaza 
south-west  of  the  kiva,  while  the  others  buried  a  long  cotton  string 
in  the  ground  on  the  same  plaza.  They  also  stretched  long  strings 
along  the  houses  of  the  village,  pasting  them  to  the  walls  with  q6mi 
dough.  Early  in  the  morning  the  watcher  of  the  kiva  went  around 
through  the  village  begging  for  some  wood.  With  this  he  heated 
the  four  ovens  on  the  plaza.  The  people  wondered  what  he  was 
going  to  do,  some  suggesting  that  perhaps  he  was  going  to  bake 
some  pikami  (a  food  prepared  in  small  ovens  outside  of  the  houses 
for  festal  occasions). 

While  this  youth  was  heating  the  ovens  the  Hawk  dressed  up 
all  the  others  in  the  kiva.  He  painted  a  wide  yellow  band  from 
shoulder  to  shoulder  running  down  over  the  chest ;  the  lower  arms  and 
lower  legs  he  also  painted  yellow,  and  a  yellow  ring  around  the  ab- 
domen. Their  faces  he  covered  with  corn-pollen.  They  had  many 
strands  of  beads  and  also  some  strands  of  the  twisted  yam  consist- 
ing of  dark  blue  and  brownish  red  yarn.  Large  bunches  of  eagle 
feathers  were  tied  to  the  top  of  their  heads,  and  an  eagle  tail  feather 
was  tied  on  each  side  of  their  head  in^such  a  manner  that  their 
points    extended    backward.     From    these  tail  Ffeathers    were  '  also 


March,  1905.     The  Traditions  of  thl:  Hopi  —  Voth.  45 

suspended  strands  of  the  twisted  yarn.  Old  Hopi  women's  belts 
were  tied  over  the  kilts.  Strands  of  the  same  yam  were  tied  around 
their  wrists. 

At  about  noon  the  singers  came  out  first,  each  one  throwing  a 
pinch  of  sacred  meal  towards  the  sun.  The  Hawk-man  and  the  old 
woman  remained  in  the  kiva.  As  soon  as  the  singers  had  emerged 
from  the  kiva  they  went  with  long  strides  to  the  plaza  (the  same  where 
now  the  Snake  dance  takes  place)  where  they  lined  up  and  sang. 
As  soon  as  they  had  formed  in  line  the  Yayaatu  also  emerged  from  the 
kiva  and  went  to  the  plaza  with  long  strides,  the  priest's  son  carrying 
this  time  the  mochapu  which  the  Hawk-man  had  used  when  initiating 
the  youths.  While  the  first  party  continued  singing,  the  Ydyaatu 
rummaged  through  the  village,  ascending  the  roofs  of  the  houses,  jump- 
ing onto  the  people,  tearing  up  and  throwing  down  chimneys,  taking 
hold  of  children  and  people  and  swinging  them  over  the  edge  of  the 
roof  and  threatening  to  throw  them  down,  etc.  The  people  got  very 
angry  at  them  and  beat  them  with  sticks,  so  they  finally  returned 
to  the  plaza.  Arriving  there,  the  priest's  son,  now  the  leading  priest 
of  this  order,  handing  the  mochdpu  to  one  of  the  others,  jumped  into 
one  of  the  ovens.  The  others  drew  him  out  dead,  wrapped  him  up 
in  the  mochapu,  took  him  to  the  kiva  and  threw  him  into  it.  H^re 
he  was  at  once  resuscitated  by  the  Hawk -man  and  the  old  woman 
and  came  up  apparently  unharmed,  having  on  again  the  same  cos- 
tume as  the  one  that  had  been  burned  off  his  body  in  the  oven. 
While  this  was  going  on,  others  had  jumped  into  the  various  ovens 
and  were  drawn  out  immediately,  thrown  into  the  kiva,  and  treated 
the  same  way. 

By  this  time  the  parents  and  relatives  of  these  youths  became  very 
much  alarmed  and  began  to  cry  and  complain  that  their  children  were 
killed  that  way,  but  the  young  man  that  had  been  watching  the  kiva 
told  them  not  to  come  near,  saying  that  they  were  going  to  have  a 
dance  yet.  After  they  were  through  with  this  performance,  their 
leader  went  into  the  kiva  and  brought  out  a  mochapu,  in  which  he 
had  something  wrapped  up.  This  he  placed  on  the  ground  on  the 
plaza  and  all  the  Yayaatu  crowded  around  this  bundle.  Covering 
another  large  mochapu  over  them,  they  occupied  themselves  for  a 
short  time  with  the  bundle.  They  then  threw  off  the  covering  and 
standing  in  a  circle  around  the  bundle  they  sang.  In  a  little  while 
they  opened  the  bundle  and  there  were  many  fine,  large  watermelons 
in  it.  Leaving  these  watermelons  on  the  plaza,  the  leader  again  went 
into  the  kiva,  brought  out  another  bundle,  over  and  around  which 
they  went  through  the  same  performance.     Uncovering  this  bundle 


46      FiiiLD  Columbian  Museum  — Anthropology,  Vol.  VIII. 

a  great  many  little  cotton-tail  rabbits  jumped  up,  which  they  dis- 
tributed among  the  children.  The  singers  kept  up  their  singing 
during  all  these  performances. 

The  Yayaatu  now  all  entered'the  kiva.  Soon  they  came  out  again, 
some  hunting  and  uncovering  the  strings  that  they  had  buried  and 
attached  to  the  houses.  Others  that  followed  them  wound  the 
strings  up  on  balls.  .  Whenever  one  string  was  found  and  wound  up 
another  one  was  hunted  and  wound,  so  they  all  went  through  the 
village  hunting  and  winding  the  strings  that  they  had  buried.  Sud- 
denly they  all  proceeded  to  the  house  of  the  Cotton-tail  Rabbit 
clan  (Tdb-namu),  where  Homihoiniwa  and  his  family  now  live,  and 
here  one  of  the  strings  ran  into  a  water-jug.  This  they  lifted  up 
without  drawing  the  string  out,  and  carried  it  also  to  the  plaza  where 
they  split  it  in  two.  It  was  found  that  on  the  inside  a  cloud  symbol 
was  painted  in  each  half  jug.  They  lifted  up  the  two  parts  of  the 
jug  and  showed  the  cloud  symbols  to  the  people.  Hereupon  they 
covered  up  the  two  parts,  sang  over  them,  and  when  they  took  the 
covering  off  the  jug  was  whole  again  as  before,  whereupon  they  re- 
turned it  to  the  house. 

The  leader  once  more  went  into  the  kiva  and  came  back  with  a 
bowl  containing  some  diluted  white  kaolin  (dumakuyi).  This  they 
took  to  the  top  of  the  Marau  kiva,  which  is  so  situated  that  from  it  a 
long  high  bluff,  which  is  called  Canavitoika,  can  be  plainly  seen  in 
the  distance  (probably  eight  or  ten  miles  to  the  west).  The  Yayaatu 
now  gathered  around  the  bowl  and  putting  eagle  feathers  into  the 
white  kaolin  they  moved  them  up  and  down  in  the  air,  as  if  white- 
washing that  distant  bluff,  and  behold,  the  bluff,  though  far  away, 
at  once  assumed  a  white  color.  All  the  people  could  plainly  see  that 
it  was  being  whitewashed,  though  it  is  far  away.  Hereupon  they 
returned  to  the  plaza,  the  singers  now  stopping  their  singing.  They 
cut  up  the  watermelons  and  distributed  slices.  All  then  entered  the 
kiva  again,  the  mothers  and  the  relatives  of  these  youths  now  crowd- 
ing towards  this  kiva  wanting  to  get  their  children.  The  watcher  of 
the  kiva  kept  them  back,  saying,  however,  that  they  had  not  yet  been 
discharmed. 

When  they  had  all  entered  the  kiva  the  Hawk-man  discharmed 
them  and  then  set  n6ekwiwi  and  white  piki  before  them,  sa3'ing, 
"Now  eat 'and  then  you  sleep  in  the  kiva  one  night.  In  the  morning 
when  your  people  come  for  you  you  can  go  with  them."  In  the 
evening  the  mothers  again  came  and  clamored  for  their  children,  but 
the  youth,  that  was  watching  the  kiva,  told  them  to  go  home,  as  they 
were  going  to  sleep  there  one  night.     The  Hawk -man  and  the  old 


March,  1905.     The  Traditions  of  the  Hopi  —  Voth.  47 

woman  then  wrapped  up  all  the  costumes  and  other  paraphernalia  and 
returned  to  their  kiva  in  the  valley  east  of  the  village.  Only  the 
corn-ear  mothers  they  left  for  each  one.  In  the  morning  the  youths 
all  went  to  their  homes,  and  after  that  they  were  no  longer  bad  and 
dangerous.  They  formed  the  Yayaatu  Society  and  directed  their 
prayers  towards  the  place  where  their  uncle,  the  Hawk-man,  lived, 
and  where  thev  had  been  initiated. 


11.    THE  ORIGIN  OF  SOME   MISHONGNOVI   CLANS.' 

The  Batki  clan  and  the  Sand  clan  come  from  Palatkwapi.  When 
traveling,  the  Sand  clan  would  spread  sand^  on  the  ground  and  plant 
com.  The  Batki  clan  would  cause  it  to  thunder  and  rain  (by  sing- 
ing), the  crop  would  grow  in  a  day  and  they  would  have  something 
to  eat.  At  Homolovi  (Winslow)  they  lived  a  long  time.  They 
brought  with  them  the  Soy^l  cult,  the  Lagon  cult,  and  the  Soyal 
Katcina.  They  went  to  Aoatovi.  Here  they  were  not  welcome, 
and  hence  moved  on  to  Mishongnovi,  where  they  found  the  Bfear, 
Parrot  and  Crow  clans.  They  were  asked  what  they  knew  to  pro- 
duce rain  and  crops.  They  spread  the  sand,  made  corn  grow,  etc., 
whereupon  they  were  welcomed  and  their  leader  was  made  the  chief 
of  the  village. 

The  spring  Toriva  was  then  very  small.  But  the  Batki -namu  had 
brought  from  the  Little  Colorado  River  mud,  grass,  and  water  in  a 
m6ngwikuru.  This  they  put  into  the  spring  and  that  increased  the 
flow  of  the  water,  and  there  was  also  much  grass  around  it  formerly, 
when  there  were  fewer  burros  than  there  are  now.  The  Bear  clan 
had  the  Antelope  cult,  the  Parrot  and  the  Crow  clans  the  Blue  Flute 
cult.  The  Crane  and  Ihe  Eagle  clans  had  the  position  of  the  village 
crier,  and  the  Drab  Flute  cult.  The  Batki  were  admitted  to  the 
Antelope  and  Blue  Flute  Fraternities,  and  hence  Silcdnakpu  makes 
the  cloud  symbols  in  the  ceremony  of  the  Blue  Flute  society. 

After  that  the  Young  Corn-Ear  (Pihlcash)  or  Corn-Ear  (Ka6)  clan 
came  from  the  east,  from  the  Pueblo,  SiK^nakpu  thinks.  According 
to  SiRanakpu  the  earlier  clans  came  to  Mish6ngnovi  as  follows: 

The  Parrot  and  Crow  clans,  who  had  the  Blue  Flute  cult  and  the 
village  chief. 

The  Bear  clan,  who  brought  the  Antelope  altar  now  used  in  the 
Snake  ceremony. 

'  Told  by  Sikinakpu  (Mish6ngnovi). 

'  He  says  the  lizards  and  snakes  would  come  into  the  sand,  and  hence  these  names  are  also 
applied  to  the  Sand  clan. 


48      Field  Columbian  Museum  — Anthropology,  Vol.  VIIL 

The  Crane  and  Eagle  clan  brought  the  Drab  Flute  and  Marati 
cult,  and  had  the  village  crier. 

The  Katcina  clan,  with  the  Katcinas. 

The  Sand  clan,  with  the  Lagon,  Soyal,  and  Snake  cult. 

The  Batki  clan.     These  had  no  cult,  but  controlled  the  water. 

The  Young  Corn-Ear  clan.  These  had  no  special  cult,  but  brought 
a  better  quality  of  corn. 

Before  the  Batki  people  came,  the  corn  was  very  small.  They 
made  it  rain  and  so  it  grew  large.  The  Pihlcash  clan  brought  better 
and  larger  corn  with  them. 

12.     THE   DESTRUCTION  OF   PALATKWAPI.' 

After  all  the  people,  except  the  Zunis,  had  come  out  from  the  under- 
world through  the  sipahpuni,  they  remained  for  some  time  with 
Skeleton  (Md,sauwuu)  (see  Story  No.  3).  When  they  were  traveling 
eastward  from  here  on  different  routes,  and  in  different  sections  and 
parties,  a  large  party  came  to  a  place  called  Palatkwapi,  somewhere 
south-east  of  Flagstaff,  in  southern  Arizona.  Among  these  were 
the  Divided  Water  clan  (Batki-namu).^ 

So  these  people  had  their  clan  name  before  they  arrived  at  the 
above-mentioned  place,  but  with  them  a  great  many  other  people  stopped 
at  Palatkwapi.  Here  they  remained  for  a  long  time,  for  the  truth  of 
which  statement  the  extensive  ruins  at  that  place  are  proof.  The  name 
seems  to  be  derived  from  a  high  bluff  of  red  stone.  The  people, 
especially  the  young  men,  here  became  very  bad.  They  ill-treated 
the  people  sometimes  in  a  disgraceful  manner.'^  One  time  a  young 
man  again  shamefully  mistreated  an  old  man,  who  then  became 
very  angry.  This  old  man  belonged  to  the  Bd,tki  clan.  He  went  and 
reported  the  same  to  the  village  chief  (Kik-mongwi),  crier  chief  (Chad,k- 
mongwi)  and  the  warrior  chief  (Kalehtak-mongwi) ,  so  they  assembled 
in  the  old  man's  house  and  asked  him  what  was  the  matter,  why  he 
had  called  them.  "Yes,"  the  old  man  answered,  "these  young 
men  here  are  very  bad,  they  treat  one  very  mean  when  one  goes  to 
the  rear,  and  I  am  angry  at  them,  so  I  called  you  here  to  tell  you 
about  it,  what  you  think  about  it. "  So  they  talked  the  matter  over 
and  the  village  chief  said:  "We  shall  move  away  from  here. "  So  he 
called  his  son  and  told  him:  "You  run  to  a  distant  place.  Pine  Ridge 

'  Told  by  Lomdvantiwa  (Shupaiilavi). 

-  Lomdvantiwa  claims  that  this  clan  brought  with  them  from  the  lower  world  a  small  water 
vessel  which  was  later  supplanted  by  the  mongwikuru  (a  netted  gourd  vessel).  He  says  that  this 
small  vessel  was  their  tiponi,  and  from  that  they  derived  their  name. 

^  A  favorite  sport  being  to  follow  those  who  went  to  attend  to  a  call  of  nature,  rush  upon 
them  and  throw  them  backward,  thus  soiling  their  bodies. 


March,  1905.    The  Traditions  of  the  Hopi  • —  Voth.  49 

(L6q6nmuru).*  So  the  young  man  ran  and  when  he  came  back  his 
father  asked  him:  "How  is  it  now,  are  you  strong?"  "Yes,"  the  son 
replied,  "my  legs  are  strong  now."  "All  right,"  the  father  said. 
Both  of  them  were  sorcerers  (Povv^aka),  bad  men. 

Hereupon  the  father  dressed  four  masks  for  him :  the  mask  of  the 
Ydhponcha,  the  Ldnang  Katcina,  Aha  Katcina  (Oraibi:  Kuruwd),  and 
the  Katcfn-mana.  The  first  resembles  that  of  Skeleton  (Mdsauwuu), 
only  it  had  small  bunches  of  hair  on  each  side  and  in  front.  All 
these  masks  the  young  man  put  on  his  head,  first  that  of  the  Mdna, 
secondly  the  LAnang  Katcina  mask,  thirdly  the  Aha  mask,  and 
lastly  that  of  the  Ydhponcha.  The  father  had  dressed  them  during 
the  night.  He  then  strung  a  number  of  fingers  which  he  had  cut  off 
of  old  dry  corpses,  and  tied  them  to  both  of  his  son's  wrists  as  rat- 
tles. He  furthermore  prepared  a  long  cedar-bark  fuse  which  he 
handed  to  the  young  man.  After  he  had  thus  dressed  his  son,  the 
chief  said :  "  Now  you  run  back  to  Pine  Ridge  and  set  the  pine  timber 
there  on  fire,  then  you  come  back  here.  "  The  son  did  as  he  had  been 
told  and  coming  back  he  climbed  up  to  the  house  of  his  father.  He 
now  acted  as  a  Ghost  (du^langwu).  The  people  had  not  noticed  his 
going  or  coming.  After  he  had  arrived  in  the  house  he  ground  com 
on  his  sister's  small  mealing  stone.  While  he  was  grinding  he  sang: 
' '  Tdtawunaha !  t6tawunaha ! "  =*  Hereupon  he  left  the  house  and  again 
ran  away  and  set  other  timbers  on  fire. 

The  next  night  he  returned,  again  ground  a  little  corn,  and 
departed.  This  time  the  people  became  suspicious,  and  when  they 
assembled  in  their  kivas  in  the  morning  they  inquired  who  had  been 
about.  They  said:  "Some  one  had  gone  into  the  house  of  the  chief 
and  ran  away  again,"  and  they  requested  some  young  men  to  hide 
away  the  next  night  and  watch.  By  this  time  several  fires  could  be 
seen  in  the  distant  timbers.  The  next  night  a  number  of  young  men 
watched,  hiding  away  at  the  different  comers  of  the  village,  and  one 
also  in  the  recess  of  the  plaza.  During  the  night  the  Powdka  again 
lighted  several  fires  in  the  timbers  and  came  rushing  into  the  village. 
When  he  arrived  there  his  fuse  had  gone  out,  but  they  saw  him  enter 
into  the  village  and  ascend  into  the  house  of  the  village  chief,  where 
they  heard  him  grinding  and  singing  again.  He  again  immediately 
left  the  house  and  passed  one  of  the  watchers,  the  latter  jumping  up, 
but  the  ghost  dashed  by  springing  across  the  plaza,  where  the  watcher 
became  so  scared  that  he  did  not  make  himself  known ,  but  remained 
in  a  crouching  position.     So  he  dashed  away  and  lighted  other  fires. 

'  Simply  for  practice,  it  seems  from  the  story. 
-  The  meaning  of  this  could  not  be  ascertained. 


50    Field  Columbian  Museum  — Anthropology,  Vol.  VIII. 

In  the  morning  they  talked  the  matter  over  in  the  kivas,  saying 
to  the  watchers:  "You  are  of  no  account.  Next  night  we  shall  watch 
again,  many  of  us.  "  They  agreed  that  they  would  watch  at  different 
places,  one  also  taking  a  position  on  the  path  that  led  down  from  the 
village  through  a  river  or  creek  that  passed  by.  So  during  the  night 
many  watchers  were  distributed  and  hid  away  in  the  corners  and 
recesses  of  the  streets,  a  weakly  young  man,  an  orphan,  taking  a 
position  near  the  aforesaid  path  at  the  river.  They  again  noticed 
the  fires  in  the  woods  and  all  at  once  saw  the  ghost  running  towards 
the  village  again,  crossing  the  plaza,  and  running  up  the  ladder  of 
the  village  chief's  house.  Again  they  heard  him  grind  and  sing  for 
a  few  minutes,  then  he  left  the  house.  The  watchers  jumped  up  and 
wanted  to  grab  him,  but  he  jumped  over  them  and  tore  away  from 
them.  The  small  plaza  was  filled  with  people,  but  he  jumped  over 
them  and  escaped,  as  he  was  very  strong.  But  descending  the  trail 
to  the  water  he  came  upon  the  lonely  watcher  there,  who  jumped 
up,  grabbed  him,  and  held  him,  crying  out  to  the  people  on  the  plaza: 
"I  have  the  dualangwu. "  So  the  people  rushed  down  to  the  water 
and  saw  that  the  young  man  had  caught  the  ghost.  The  people  then 
led  him  back  to  the  village  and  put  him  into  a  kiva,  made  a  light, 
and  there  they  saw  a  Yahponcha  sitting.  The  father  had  told  him 
that  in  the  fourth  night  they  would  capture  him,  and  so  this  became 
true. 

Hereupon  the  crier  cried  out  in  the  village :  ' '  You  that  are  living 
here,  all  of  you  come  and  assemble  here. "  So  the  people  all  assem- 
bled there  and  filled  the  kiva.  The  old  men  were  crying  and  said: 
"There  is  some  reason  for  this,  certainly  it  is  not  without  some  pur- 
pose that  he  goes  around  this  way  and  acts  so.  He  certainl}^  wants 
to  do  something  bad."  The  village  chief  now  requested  that  some 
one  go  and  take  off  the  masks  from  the  ghost.  Then  some  one 
approached  him,  but  the  masks  were  fastened  securely  around  his 
neck,  so  the  man  cut  the  strings  with  his  knife  and  took  off  the  first 
mask  and  laid  it  on  the  floor,  and  behold!  there  was  another  mask. 
So  he  took  that  off  and  laid  it  on  the  floor,  but  found  that  there  was 
another  mask,  and  he  took  that  one  off  and  laid  it  on  the  floor.  But 
he  saw  that  there  was  a  fourth  mask  and  that  was  a  Katcin-mana: 
mask,  so  he  took  that  off  and  they  all  looked  at  the  personage,  and 
behold!  it  was  the  chief's  son.  " Puyaami! "  they  all  said  (an  expres- 
sion of  regret  and  sorrow).  "That  is  the  chief's  son!"  They  found 
that  he  had  some  bahos  tied  to  each  wrist  and  to  each  ankle.  These 
they  untied,  also  placing  them  on  the  floor. 

He  was  a  nice,  clean,  handsome  youth;  had  turquoise  ear  pen- 


March,  1905.     The  Traditions  of  the  Hopi  —  Voth.  51 

dants,  and  many  nice  beads;  his  head  was  nicely  washed,  and  on  his 
face  he  had  two  black  lines  painted  with  yalahai,  two  lines  running 
from  the  upper  part  of  the  nose  to  the  cheeks.  The  young  man  who 
had  now  been  exposed  then  said:  "Take  these  bdhos  and  thrust  them 
into  the  ground,  one  at  the  plaza,  and  the  others  in  the  different  cor- 
ners of  a  house,"  which  he  designated.  He  furthermore  told  them 
that  for  four  days  they  should  have  a  feast,  and  having  said  this  he 
left  the  kiva  and  went  to  his  home.  The  people  thought  about  it  a 
great  deal  and  were  unhappy.  They  did  not  know  what  it  meant, 
and  whether  or  not  some  evil  was  planned  for  them,  but  they  killed 
their  sheep  and  prepared  a  feast  and  ate  and  feasted  for  four  days. 
During  the  third  day,  they  especially  prepared  much  food,  and  were 
feasting  all  day  and  all  night ;  still  many  of  them  were  looking  for  and 
expecting  some  evil  to  befall  them  the  next  day,  but  the  sun  rose 
higher  and  higher  and  nothing  happened  to  them,  and  when  evening 
came  they  felt  very  much  relieved,  saying:  "Nothing  has  happened 
to  us,"  and  they  became  happy  again.  Thus  three  years  passed 
without  any  especial  evil  happenings,  but  in  the  fourth  year  some- 
thing happened.  The  young  man  when  telling  the  people  that  they 
should  feast  for  four  days,  had  not  told  them  right. 

The  people  had  been  right  in  their  suspicions  that  something  evil 
might  befall  them  after  their  four  days  of  feasting,  but  instead  of  it 
happening  after  the  four  days,  the  plan  of  the  ghost  had  been  that 
it  should  happen  at  the  end  of  four  years,  which,  however,  he  had 
not  told  them.  In  the  fourth  year  the  expected  evil  came  upon  them. 
The  old  man,  who  had  four  years  before  complained  to  the  village 
chief  of  the  bad  conduct  of  the  young  men  of  the  village,  was  still 
living.  He  was  still  angry,  and  in  the  fourth  year  he  prepared  many 
b^hos  of  hard  wood :  tuv^vi,  m6puovi,  t^ve,  kwingvi.  He  made  the 
points  of  the  bahos  very  sharp  and  made  very  many  of  them.  In 
the  fall  of  the  fourth  year  when  they  had  gathered  in  their  crop,  the 
village  chief  said  to  the  crier  chief,  who  was  also  bad  and  in  league 
with  the  village  chief:  "Our  time  has  now  come.  You  cry  out 
that  the  people  again  should  feast  four  days."  So  the  Crier  Chief 
announced  saying:  "You  that  live  here,  thus  I  am  informing  you,  all 
that  have  something  living,  kill  the  same  and  eat  it  for  four  days. 
All  that  have  something  good,  eat  it  and  have  a  feast."  But  the 
people  were  full  of  mistrust.  They  were  afraid  that  at  the  expira- 
tion of  the  four  days  some  evil  would  befall  them,  and  they  did 
not  comply  with  the  requests  of  the  chiefs;  they  did  not  prepare  a 
feast. 

During  the  night  following  the  announcement  the  chiefs  met  with 


52      Field  Columbian  Museum — Anthropology,  Vol.  VIII. 

the  aforesaid  old  man,  who  told  them  that  they  should  dress -him  up 
and  put  him  into  the  tiw6nyapavi  (Katcina  shrine  on  the  plaza  in 
which  there  was  a  stone  image  of  a  Katcina  and  which  was  supposed  to 
belong  to  the  Katcinas).  So  they  dressed  him  up,  painting  his  back 
black,  his  chest  and  abdomen  red,  and  both  sides  of  the  front  part  of 
his  body  green.  On  the  arms,  chest,  and  legs  they  made  the  typical 
marks  of  P6okong  (two  short  lines).  To  the  back  of  his  head  they 
fastened  a  p6htakni,'  of  the  tail  of  a  sparrow-hawk,  extending  up- 
wards with  the  points  of  the  feathers.  To  the  top  of  his  head  they 
fastened  a  horn.  His  face  was  also  painted  black.  He  was  to  rep- 
resent the  Balolookong.     He  wore  no  costume. 

When  they  were  done  they  went  to  the  plaza  during  the  night 
when  all  the  people  were  asleep.  They  dug  a  hole  in  the  shrine 
already  mentioned  above,  so  that  it  would  admit  the  man  entirely. 
Hereupon  they  placed  in  his  arms  all  the  bdhos  that  he  had  made, 
and  with  them  they  placed  a  Balolookong  whistle.  They  also  gave 
him  a  little  bowl  with  some  water,  into  which  he  could  blow  the 
whistle,  as  is  still  done  in  some  ceremonies.  They  then  covered  up 
the  opening  with  a  large  flagstone,  covering  earth  and  dust  over  it 
to  destroy  all  appearances  of  the  opening  that  had  been  made,  and 
finally  placed  a  piece  of  native  cloth  over  it.  They  then  commenced 
to  sing  some  sorcerer's  songs.  When  they  sang  the  third  song,  the 
old  man  in  the  ground  began  to  eject  rumbling,  roaring  sounds,  and 
told  the  chiefs:  "I  have  been  successful,  I  have  reached  my  object." 
"All  right, "  they  said,  and  left  the  old  man  remaining  in  the  ground. 
None  of  the  inhabitants  of  the  village  had  noticed  anything.  The 
buried  man  then  thrust  about  half  of  his  hand  through  an  opening 
that  he  had  made,  and  when  the  people  arose  in  the  morning,  they 
noticed  the  hand  and  said:  "Something  is  protruding  here."  The 
old  man  then  sang: 

Ala  kwikwi,  ala  kwikwi, 

Ala  kwikwi,  ala  kwikwi,  kwi  — •  (with  a  rising  inflection). 
As  he  sang  the  last  word  he  lowered  his  little  finger.  The  sun  was 
now  rising.  The  next  morning  he  sang  the  same  words,  lowering 
the  next  finger,  and  on  the  third  morning  he  again  sang  the  same 
song  and  lowered  the  third  finger.  By  this  time  the  people,  who  had 
seen  and  heard  it,  felt  very  unhappy  and  were  afraid  that  some  evil 
would  befall  them.  They  now  noticed,  that  at  the  places  where  four 
years  previously  the  bdhos  had  been  planted  by  the  direction  of 
the  ghost,  water  began  to  come  out  of  the  ground.     These  bd.hos  had 

•  A  number  of  feathers  which  are  arranged  side  by  side,  but  close  together,  forming  a  fan 
shaped  head-dress  which  is  worn  on  many  ceremonial  occasions  by  various  dancers. 


March,  1905.     The  Traditions  of  the  Hopi  • —  Voth.  53 

i 

really  been  B^lolookongs,  who,  it  seems,  had  finally  entered  the  ground 
and  were  now  bringing  out  the  water  from  the  ground. 

The  people  now  became  alarmed  and  began  to  suspect  that  prob- 
ably a  flood  was  about  to  destroy  their  village.  That  night  they 
killed  their  sheep  and  prepared  food  and  had  a  great  feast,  thinking 
that  probably  the  next  day  they  would  all  be  destroyed  anyway.  On 
the  fourth  day  just  before  sunrise,  the  old  man  in  his  grave  sang  the 
same  words  again  and  lowered  the  fourth  finger  as  he  finished  his 
little  song.  Immediately  he  emerged  from  the  opening  in  the  form 
of  a  large  Bdlolookong,  and  now  Bdlolookongs  were  shooting  forth 
from  the  ground  with  streams  of  water  in  all  parts  of  the  village,  from 
the  fireplaces  in  the  kivas,  in  the  houses  from  the  water  vessels,  and 
in  fact  everywhere.  Water  began  to  fill  the  houses  in  the  village. 
Soon  the  houses  began  to  fall,  burying  many  of  the  inhabitants  under 
the  falling  walls.  A  number  of  them  fled  to  the  higher  places  on  the 
east  side  of  the  village,  where  there  was  a  large,  strong  house.  In 
one  of  the  houses  a  few  old  men  climbed  up  on  the  shelves  on  which 
are  usually  placed  the  trays  with  com  meal  in  Hopi  houses.  Here 
they  sat  in  a  crouched  position  and  turned  into  turkeys.  The  water 
rose  so  high  that  their  tails  began  to  hang  into  the  water.  It  did  not 
reach  the  houses  in  the  eastern  part  of  the  village  where  the  people 
had  assembled.  None  of  the  chiefs  were  destroyed.  So  when  they 
had  assembled  in  the  house  mentioned  the  chiefs  met  in  council  and 
asked  what  they  were  going  to  do  now.  So  they  began  to  make 
bdhos,  took  beads  and  turquoise,  first  crushed  them  and  then  ground 
them  into  powder.  Of  this  powder  they  made  two  balls  which  they 
placed  onto  a  tray  on  which  they  also  had  placed  the  bahos  that 
they  had  made.  There  were  a  great  many  of  these  bahos.  They 
then  called  the  Village  Chief's  son,  who  had  caused  the  destruction, 
and  his  sister,  a  very  pretty  maiden.  They  dressed  up  the  latter  in 
the  same  manner  in  which  the  Flute-manas  are  costumed,  putting  a 
white  robe  on  her,  over  which  they  tied  a  white  kilt,  and  an  eagle- 
breath  feather  in  her  hair  above  her  forehead,  beads  around  her  neck, 
etc.  Her  chin  was  painted  black,  white  lines  running  from  ear 
to  ear  over  her  upper  lip. 

The  young  man  was  clothed  in  a  plain  white  kilt  and  black  zigzag 
lines  were  painted  on  his  legs,  arms,  and  the  back  and  front  part  of 
his  body.  These  two  were  to  drive  back  the  Balolookongs.  The 
water  was  still  coming  out  of  the  ground  and  the  Balolookongs  still 
shooting  swiftly  through  the  water.  The  one  that  had  been  the  old 
man,  who  was  buried  on  the  plaza,  was  the  largest  and  most  power- 
ful of  the  Balolookongs  and  was  still  standing  at  the  place  where  he 


54      Field  Columbian  Museum — Anthropology,  Vol.  VIII. 

had  emerged  from  the  ground.  The  rumbling  of  the  falling  houses 
could  still  be  heard.  When  the  two  were  dressed,  the  young  man 
took  some  bahos  in  his  left  hand,  the  mana  took  the  tray  containing 
the  two  balls  and  the  rest  of  the  bahos,  and  thus  they  began  to  wade 
into  the  waters.  They  made  straight  for  the  large  Balolookong, 
which  was  considered  the  chief  of  the  water  serpents.  Arriving  at 
the  place  where  he  stood,  the  young  man  grasped  and  encircled  the 
serpent  with  both  arms  and  pressed  him  down  into  the  water,  where- 
upon the  serpents  as  well  as  the  young  man  and  his  sister  disappeared 
under  the  water  and  never  returned. 

Immediately  the  water  began  to  fall  and  disappear  in  a  compara- 
tively short  time,  the  powder  of  the  beads  and  of  the  turquoise,  which 
the  mana  had  brought  to  the  water  serpent  as  an  offering,  causing 
the  ground  to  dry  and  to  become  hard  quickly  because  the  powder 
was  made  of  very  hard  substances.  The  water-serpents  had  all  dis- 
appeared, but  so  had  the  young  man  and  his  sister.  The  place 
where  the  village  had  stood  was  full  of  mud  and  the  people  could  not 
get  there  for  some  time  yet.  Everything  was  destroyed  there.  Only 
the  old  men  who  had  been  turned  into  turkeys  survived.  They  had 
been  very  old  and  bald-headed,  which  is  the  reason  that  the  turkeys 
to-day  have  no  hair  or  feathers  on  their  head.  In  one  house,  how- 
ever, which  stood  somewhat  high,  two  children,  two  little  brothers, 
had  been  sleeping  during  the  flood  and  had  not  been  drowned,  but 
they  had  very  little  to  eat  now.  The  younger  one  had  found  a  little 
piki  in  a  tray,  which  they  ate. 

The  people  in  the  eastern  part  of  the  village  soon  set  to  work  to 
prepare  to  emigrate.  They  baked  piki  and  made  other  food  of  the 
provisions  that  they  still  had  left.  Early  in  the  morning  the  day 
after  the  water  serpents  had  disappeared  they  took  some  of  the  food 
which  they  had  prepared,  and  made  a  food  altar  (ton6sh-pongya) ,  east- 
ward from  the  village.  Packing  up  the  things,  and  especially  the 
food  which  they  had  prepared,  they  all  passed  by  this  food  altar,  the 
village  chief  at  the  head  of  the  line.  Each  one  took  a  little  quantity 
of  each  kind  of  food  that  they  had  placed  there  and  ate  it.  They  then 
passed  on.  The  ground  was  still  soft  and  muddy  from  the  flood. 
The  two  children  that  had  survived  in  the  village  had  not  been  found 
and  were  left.  They  soon  became  hungry  and  hiinted  something  to 
eat.  Occasionally  they  would  find  a  little  corn  hanging  on  some  of 
the  walls  that  were  still  standing,  or  some  other  food  The  older 
brother  would  carry  his  little  brother  on  his  back.  In  the  evening 
they  would  cry  because  they  were  lonely.  The  turkeys  that  had 
been  Hopi  saw  the  children  and  pitied  them,  but,  although  they  cried 


March,  1905.     The  Tr.\ditions  of  the  Hon  —  Voth.  55 

over  them  so  that  the  tears  would  roll  from  their  eyes,  they  could  not 
say  anything  to  them.  Finally  one  of  the  turkeys  took  such  a  pity 
on  the  children  that  he  commenced  to  talk  to  them.  "You  poor 
ones,"  he  said  to  them,  "how  will  you  take  care  of  yourselves  here? 
There  is  some  com  hanging  on  the  walls  yet,  but  you  cannot  reach 
it.  You  go  to  the  east  there  to  those  other  houses.  There  the  peo- 
ple made  food  when  they  left.  There  is  a  food  altar  standing  there 
yet,  of  which  you  may  eat!"  So  the  children  went  there  and  found 
many  trays  full  of  piki  standing  on  the  ground.  Of  that  they  satis- 
fied their  hunger.  They  also  found  a  few  rabbit -skin  blankets  in  a 
house  and  so  they  lived  there. 

The  people  that  had  left  the  village  traveled  on.  One  day  the 
big  Balolookong  came  out  of  the  ground  again  and  looked  after  the 
people.  The  place  where  he  came  out  was  now  a  large  opening  like  a 
k6ici  (a  cistern -like  oven  in  which  sweet  corn  is  steamed).  He  was 
a  very  large  serpent  and  (the  Hopis  say),  as  no  one  was  there  to  put 
him  back  again,  he  remained  standing  there.  The  two  children  by 
and  by  consumed  all  the  food  that  they  had  found  there  and  they 
began  to  suffer.  They  wanted  to  go  back  to  their  house  but  saw 
that  water  serpent  standing  there,  and  so  they  were  afraid  and  did 
not  know  how  to  get  back  to  their  house,  but  their  food  was  nearly 
all  gone.  Balolookong  saw  the  children  and  had  sympathy  with 
them.  They  were  the  children  of  his  daughter  so  he  was  their  grand- 
father. He  cried  over  their  fate,  the  tears  rolling  down  his  cheeks. 
Stretching  up  high,  he  looked  whether  the  mother  of  the  children  had 
gone  very  far,  and  saw  the  people,  as  they  had  not  moved  away  very 
far,  but  the  children  were  still  afraid  to  go  back  to  their  house.  Finally 
the  serpent  began  to  speak  to  them  in  Hopi:  "Come  here.  Come 
here.  Be  not  afraid  of  me,  I  am  your  grandfather."  The  children 
looked  up  and  listened  when  they  heard  somebody  speak  to  them. 
So  they  went  to  the  serpent,  who  said  to  them:  "I  am  your  grand- 
father. I  pity  you,  but  what  will  you  eat  here?  There  is  some  com 
yet,  but  you  cannot  reach  it,  it  is  hanging  so  high  on  the  walls.  You 
find  a  place  where  there  is  some  sweet  com  strung  on  a  string  hang- 
ing on  the  wall;  then  pile  up  some  stones,  and  climbing  on  the  stones, 
throw  some  of  the  ears  down  with  a  stick.  These  you  take  with  you 
as  food  and  then  follow  your  parents.  They  are  not  very  far  yet  and 
you  will  overtake  them.  But  whenever  you  get  ready  to  go  you 
come  here  to  me  first.  Now  you  go  and  hunt  a  knife,  and  if  you  find 
one  bring  it  to  me,  maybe  I  shall  want  to  follow  them  sometime,  too. " 
So  the  children  went  through  the  houses  and  sure  enough  found  a 
sharp  knife  of  flint.     They  also  found  in  one  of  the  houses  some  com 


56       Field  Columbian  Museum  — Anthropology,  Vol.  VIII. 

hanging  on  strings  on. the  wall  not  very  high  up.  They  piled  up  some 
stones  and  loosened  some  of  the  corn-ears  with  a  stick  so  that  a  good 
deal  of  it  fell  down.  This  they  ate  and  satisfied  their  hunger.  They 
intended  to  leave  the  next  morning.  "To-morrow  we  will  follow 
our  parents,"  they  said.  So  the  next  morning  early  they  went  to 
their  grandfather  and  said  to  him  that  they  would  now  go.  He 
asked  them  whether  they  had  any  food  to  take  with  them.  They 
said:  "Yes,  we  have  wrapped  up  some  of  the  corn  that  we  have  found 
strung  up  and  hanging  on  some  of  the  walls  and  that  we  have  thrown 
down."  He  said:  "You  follow  your  parents,  and  I  shall  stand  here 
and  keep  looking  after  you  so  that  nothing  will  happen  to  you.  But 
you  take  your  knife  and  be  not  afraid,  but  cut  a  piece  out  of  my 
back.  This  you  take  with  you  and  give  it  to  the  chiefs  and  tell  them : 
"This  is  a  piece  of  meat  from  the  Balolookong,  and  when  at  any  time 
it  does  not  rain  you  make  bahos  and  rub  a  little  of  this  meat  among 
the  paint  with  which  you  paint  the  b^hos,  and  it  will  certainly 
rain."  The  children  refused  to  cut  out  the  piece  of  flesh,  saying: 
"That  will  hurt  you  very  much."  "No,  no,"  he  said,  "be  not 
afraid."  Finally  they  were  willing,  took  the  knife  and  cut  out  quite 
a  large  piece  of  flesh.  They  found  that  the  meat  was  very  tender 
and  when  they  had  cut  out  the  piece  the  wound  closed  up  immedi- 
ately. 

So  they  started  after  their  people.  In  the  evening  they  were 
very  tired  and  slept  all  night.  The  next  evening  they  were  again 
very  tired  and  slept  on  a  ridge  that  was  covered  with  pine-trees. 
The  older  brother  carried  his  younger  brother  and  also  the  food  and 
he  was  nearly  exhausted.  They  were  also  very  thirsty  and  hungry, 
but  they  were  so  weak  that  they  could  hardly  eat  the  hard  corn. 
On  the  third  day  at  about  noon  they  were  nearly  exhausted  and  were 
very  thirsty.  They  sat  down  under  a  pine-tree.  Their  food  was 
also  all  consumed.  As  soon  as  they  had  sat  down  they  fell  over  and 
fell  asleep. 

C6tukvnangi,'  the  God  of  Thunder,  lived  in  the  sky  and  saw  the 
children  and  took  pity  on  them.  He  concluded  to  descend  and  help 
them.  He  took  a  gourd  vessel  full  of  water  and  some  rolls  of  nuva- 
muhpi  (piki  made  of  meal  of  fresh  roasting  ears)  and  then  descended 
to  where  the  children  were.  They  were  sleeping,  their  mouths  were 
dry  and  parched.  Soon  the  younger  brother  awoke  and  there  some- 
body was  sitting  by  their  side,  somebody  very  terrible.  The  person- 
age had  three  very  long  horns  or  projections  on  the  head,  two  stand- 
ing sideways,  and  one  standing  upward  on  top  of  the  head.     They 

'  Usually  called  Cotukvnangwuu. 


INIarch,  1905.     The  Traditions  of  the  Hopi  —  Voth.  57 

were  of  ice.  His  costume  also  consisted  of  ice  and  was  full  of  little 
fringes  or  icicles  that  rattled  all  over  his  body.  On  the  head  he  also 
had  two  large  ice  ridges  representing  clouds.* 

The  little  boy  was  very  much  frightened  and  grasped  his  brother 
and  cried:  "Get  up,  there  is  somebody  here."  So  the  elder  brother 
jumped  up  and  beheld  the  C6tukvnangi.  He  also  was  very  much 
frightened  and  the  two  children  embraced  each  other  and  cried. 
While  the  children  looked  downward,  Cdtukvnangi  removed  his 
mask  and  when  they  again  looked  up  they  saw  a  very  handsome 
man.  "Do  not  cry,  do  not  cry,"  he  said  to  the  children,  "here, 
drink;  I  have  brought  some  water  for  you,"  and  handed  them  the 
gourd  vessel,  from  which  they  drank  and  quenched  their  thirst.  He 
then  handed  them  the  food,  and  they  ate  it  and  satisfied  their  hunger. 
"You  remain  here,"  he  said,  "you  remain  here  at  least  two  or  three 
days  and  eat  and  drink  this,  and  when  you  have  recovered  and  be- 
come strong  then  follow  your  people.  They  are  not  far  away.  They 
are  right  east  of  here.  "  After  he  had  said  this  and  the  children  were 
not  just  looking  .towards  him  he  rose  again  and  disappeared  in  the 
sky.     When  the  children  looked  for  him  he  was  gone. 

So  they  slept  there  that  night,  stayed  the  next  day  and  remained 
another  night,  and  the  following  day  at  about  noon  C6tukvnangi 
again  appeared  to  them  bringing  them  some  more  of  the  same  kind 
of  food,  also  some  water  melons  and  drinking  water.  C6tukvnangi 
remained  with  them  that  afternoon  and  after  the  sun  had  gone  down 
he  began  to  talk  to  them,  talking  to  them  all  that  night.  C6tukvnangi 
is  the  great  warrior  chief,  arid  he  now  gave  to  these  two  youths  the 
lightning  and  the  thunder,  and  he  told  them  how  to  kill  enemies  and 
that  when  they  had  killed  their  enemies  they  should  take  their 
scalps;  and  he  taught  them  the  songs  that  they  were  to  sing  when 
they  returned  from  their  war  expeditions  and  after  they  had  killed 
some  one,  and  told  them  that  when  they  came  to  their  home  they 
should  throw  the  scalps  into  the  kiva,  on  the  cloud  symbol  made 
with  corn-meal  by  the  warrior  chief.  They  should  then  cut  out  a 
round  piece  of  bear  skin  which  they  should  place  on  the  floor  in  the 
kiva  and  encircle  it  by  a  line  of  corn-meal.  The  warrior  who  had 
brought  home  the  scalp  should  sit  on  this  bear  skin  for  three  days 
and  three  nights,  and  on  the  morning  of  the  fourth  day  the  warrior 
should  wash  his  head  in  the  kiva  (t6kasnaya).  Then  he  should 
go  to  his  home  where  his  Raamu,*  should  also  wash  his  head. 
Then  he  should  put  the  scalp  which  he  had  brought  on  a  stick  and 

'  Similar  ridges  are  still  made  on  top  of  the  mask  of  the  Tukwtinangw  Katcinas. 
•  Clan  aunts. 


58      Field  Columbian  Museum  — Anthropology,  Vol.  VIII. 

perform  a  dance  on  the  plaza  in  which  his  kaamu  should  accompany 
him. 

After  having  thus  explained  to  them  many  things  about  wars,  and 
taught  them  many  war  and  battle  songs  all  night,  it  had  become 
morning  and  he  told  them  that  now  they  should  follow  their  people. 
He  told  them  that  their  parents  would  probably  not  know  them,  but 
they  would  ask  who  they  were,  and  they  should  then  take  hold  of 
their  mother  and. tell  her  who  they  were  and  she  would  then  proba- 
bly know  them.  Then  Cotukvnangi  returned  to  the  sky.  The 
lightning  arrow  (h6hu)  and  the  thunder  he  had  promised  them,  but 
had  not  yet  delivered  to  them.  He  told  them  that  whenever  they 
needed  them,  wanting  to  go  and  kill  some  one,  they  should  pray  to 
him  and  he  would  give  them  those  things.  So  the  two  brothers 
started  off  after  they  had  refreshed  themselves  with  the  morning 
meal  once  more.  Arriving  at  Hom61ovi  *  they  came  upon  their  peo- 
ple. They  lived  in  two  little  villages,  and  in  the  one  farthest  north 
only  a  few  people  lived,  and  here  they  found  their  mother. 

The  older  brother  was  still  carrying  his  younger  brother  as  the 
latter  was  very  tired.  "Somebody  has  come,"  the  people  said. 
"Who  has  come?  Whose  children  have  come?  Where  are  you 
from? "  they  asked.  "We  are  from  way  over  there  from  the  village, " 
they  said.  "We  have  followed  you.  You  have  gone  this  way  and 
our  mother  and  our  father  are  here  and  we  have  come  after  them." 
So  they  called  the  people  together  and  said :  ' '  Come  here  and  see  if 
there  is  anybody  here  who  did  not  bring  their  children  with  them," 
and  then  the  people  gathered  around  the  children.  The  people  com- 
menced to  ask  now  the  different  women  whether  there  was  any  one 
who  had  failed  to  bring  their  children  with  them,  but  no  one  was 
found.  They  also  asked  the  mother  of  the  two  children  but  she  also 
denied.  When  no  one  could  be  found  that  would  claim  the  two  boys, 
they  recognized  their  mother  and  went  to  her,  taking  hold  of  her 
hands,  and  said:  "Our  mother,  we  have  come,"  then  the  mother 
remembered  and  acknowledged  that  her  two  children  had  remained 
in  the  house  sleeping  when  they  had  fled,  but  she,  of  course,  had 
thought  that  they  had  perished.  And  when  she  now  saw  her  chil- 
dren before  her,  she  embraced  them  and  cried.  So  the  children 
remained  with  their  mother. 

The  people  living  in  the  smaller  village  were  the  Batki-namu. 
Those  living  in  the  larger  village  were  the  people  most  of  whom  later 
constituted  the  Forehead  clan  (Kdl-namu).  The  two  youths  then 
told  the  people  about  the  piece  of  flesh  that  they  had  cut  from  the 

'  A  place  a  few  miles  north  of  the  present  Winslow. 


March,  1905.     The  Traditions  of  the  Hopi  ■ — Voth.  59 

back  of  Balolookong,  and  had  brought  with  them.  So  when  the 
Batki  people  made  bahos  they  rubbed  a  little  of  this  meat  into  the 
paint  with  which  they  painted  the  bahos,  and  then  it  thundered  and 
rained.  Before  that  it  had  rained  only  a  very  little,  and  hardly  ever 
was  there  any  lightning  and  thunder.  After  this  there  came  heavy 
rains  and  weather,  which  made  the  Batki  people  "Great  Batki" 
people. 

The  two  youths  grew  up  to  be  young  men,  but  they  became  bad, 
warring  and  fighting  the  Hopi  children  and  the  other  youths,  and 
when  they  had  grown  up  they  remembered  what  their  father,  the 
Thunder,  had  told  them.  They  said  to  each  other:  "We  have  now 
grown  up,  let  us  go  out  and  ask  our  father  for  what  he  has  promised 
us,  and  then  let  us  go  and  kill  some  one. "  To  their  mother  and  the 
people  they  said  that  they  were  going  to  kill  some  deer,  and  so  she 
prepared  some  food  for  them  and  they  started  off.  In  the  evening 
they  gathered  some  wood  and  built  a  fire.  C6tukvnangi  saw  them 
and  came  down  to  them  again.  "You  have  now  reached  your  ob- 
ject," he  said  to  them.  "Yes,"  they  replied.  "It  is  well  that  you 
have  come, "he  said.  "Close  by  here  are  some  Apache, and  whoever 
becomes  a  warrior  for  having  killed  them,  he  is  a  great  warrior,  be- 
cause they  are  fierce.  These  Navaho  do  not  amount  to  much,  and  it 
is  well  that  you  have  come  in  this  direction."  So  during  the  night 
he  instructed  them  how  to  go  out  and  kill  the  Apache,  also  teaching 
them  some  war  songs.  Hereupon  he  went  home  again.  He  first 
told  them,  however,  that  he  would  watch  them,  and  that  he  would 
kill  their  enemies  for  them.  They  would  do  it,  he  said,  but  it  would 
be  he  that  would  do  it  through  them.  Then  when  they  were  through 
they  should  come  back  again  and  he  would  come  down  again,  then 
they  would  talk  together  and  from  here  they  should  go  back  again  to 
their  home. 

So  in  the  morning  they  proceeded  and  soon  came  upon  some 
Apache  (Utsaamu).  There  were  a  great  many  of  them,  who  at  once 
became  excited  and  ran  towards  them  and  began  to  surround  them. 
The  two  brothers  at  once  began  to  shoot  arrows  into  the  crowd  for 
some  time,  but  did  not  hit  any  one,  neither  did  the  Apache  hit  them. 
The  brothers  had  put  the  lightning  (t^lwipiki)  and  the  thunder 
(umiikpi)  under  their  clothing.  After  they  had  been  shooting  for 
some  time,  they  became  tired,  and  the  older  brother  all  at  once  said: 
"  Now  then,  it  seems  they  are  upon  us.  How  long  yet  will  this  last?" 
Hereupon  he  drew  forth  the  lightning  and  the  thunder  and  aimed 
at  the  Apache  and  shot  the  lightning  into  the  crowd.  All  their 
enemies  were  slain,  their  camps  burned  up,  and  the  two  brothers 


6o      Field  Columbian  Museum  — Anthropology,  Vol.  VIII. 

laughed  at  their  slain  enemies.  The  Apache  had  previously  made 
many  raids  on  the  Hopi  at  Homdlovi,  and  for  this  reason  the  two 
brothers  had  finally  gotten  very  angry  and  taken  revenge  upon  their 
enemies. 

Among  the  Apache  warriors  had  been  one  very  large  and  fierce 
one.  This  one  they  hunted  up  among  the  slain,  scalped  him  and  cut 
out  his  heart.  Then  taking  the  moccasins  and  costumes  from  all  the 
slain,  they  returned.  While  they  had  killed  all  the  warriors  they  had 
destroyed  only  one  tent  in  which  there  had  been  women  and  children. 
This  had  been  blown  to  pieces  by  the  thunder.  The  objects  in  the 
other  camps,  in  which  the  women  and  children  were,  they  had  left 
untouched.  When  they  again  arrived  at  the  place  where  they  had 
previously  camped,  C6tukvnangi  again  descended  and  talked  with 
them  during  the  night.  He  gave  them  further  instructions  with 
regard  to  warfare,  but  among  other  things  he  told  them  that  they 
should  not  be  the  war  chiefs  among  their  people,  but  when  they  now 
came  to  their  village,  whomever  they  should  select,  on  him  they 
should  throw  the  scalp  which  they  had  now  brought,  and  he  should 
be  the  war  chief. 

In  the  morning  C6tukvnangi  again  ascended  and  the  two  returned 
to  their  home,  singing  war  songs  as  they  went  along.  They  went, 
however,  to  the  larger  village,  as  in  the  village  where  their  mother 
lived  there  were  so  very  few  people,  and  here  the  rejoicings  and  rites, 
to  be  mentioned  presently,  occurred.  When  they  arrived  at  the  vil- 
lage they  were  received  by  the  shouts  of  their  people,  who  surrounded 
them,  and  snatching  away  the  trophies  that  they  had  brought  with 
them,  swung  them  around,  by  which  it  is  said  they  were  discharmed 
from  any  bad  influence,  and  then  they  threw  them  among  the  people 
—  a  custom  which  was  always  observed  when  Hopi  warriors  returned 
from  their  expeditions. 

While  the  rejoicings  and  wranglings  were  going  on,  the  older 
brother  took  the  scalp  which  he  had  been  carrying  on  a  stick  while 
they  were  dancing,  and  forcibly  threw  it  at  one  of  the  inhabitants 
from  the  larger  village,  saying:  "  It  is  you,  you  shall  be  our  war  chief. 
We  give  this  to  you.  You  shall  lead  us  after  this. "  Hereupon  they 
followed  him,  going  around  the  village  four  times.  They  then  en- 
tered the  kiva  where  the  two  brothers  instructed  them  as  to  the  rites 
to  be  observed  in  connection  with  their  warfare.  They  drew  the 
cloud  symbol  already  referred  to  on  the  floor,  whereupon  the  newly 
appointed  war  chief  threw  the  scalp  upon  the  symbol.  They  then 
cut  out  a  piece  of  bear  skin,  sprinkled  a  ring  of  corn  meal  around  it, 
and  placed  the  war  chief  upon  it,  where  he  had  to  remain  for  three 


March,  1905.     The  Traditions  of  the  Hopi  —  Voth.  61 

days.  Hereupon  followed  the  public  war  dance  on  the  plaza  on  the 
fourth  day  (as  already  referred  to  on  a  previous  page). 

The  people  lived  here  in  Hom61ovi  a  number  of  years,  but  how 
many  cannot  be  ascertained.  Finally  they  concluded  to  move  on 
north-eastward  because,  it  is  claimed,  there  were  so  many  mosquitos 
there  which  would  sting  their  children  and  their  people  and  caused 
great  suffering.  The  Hopi  say  the  reason  why  the  people  held  out 
so  long,  although  they  always  suffered  from  the  mosquitos,  was  that 
they  had  such  good  fields  there  from  which  they  raised  good  crops. 
The  mosquitos  are  called  by  most  of  the  Hopi  salt  flies  (6ong-totoptu), 
but  they  are  also  called  shipaulavitu  by  some,  from  which  it  seems 
the  present  inhabitants  of  the  village  of  Shupaulavi  have  derived 
their  name.  When  the  migrating  party  had  reached  a  certain  bluff, 
called  Coyote  Spring  Bluff  (probably  about  twenty-five  or  thirty 
miles  northeast  of  Winslow),  they  remained  there,  but  not  very  long 
it  seems.  Here  they  separated,  the  Batki  clan  proceeding  north- 
eastward to  Aodtovi,  the  others  going  northward  towards  a  place  a 
few  miles  west  of  Mat6vi.  Here  they  again  remained  for  a  number 
of  years  as  they  had  good  fields  there.  They  finally  proceeded  farther 
north  to  a  place  called  Nashiwamu  (about  a  mile  south  of  Shonga- 
pavi),  where  they  probably  remained  about  three  years.  Just  as 
they  arrived  at  this  place,  the  sun  arose,  the  upper  part  of  the  sun 
(his  forehead,  the  Hopis  say),  just  looming  up  above  the  horizon. 
For  this  reason  they  were  ever  afterwards  the  Forehead  clan  (Kal- 
namu).  They  made  repeated  efforts  to  get  permission  from  the 
village  chiefs  of  Shongopavi  to  move  on  the  mesa  into  the  village, 
but  their  efforts  were  unsuccessful.  It  seems  that  the  chief  had 
heard  something  of  their  doings  in  PaMtkwapi,  because  he  claimed  that 
they  were  dangerous,  bad  people  (NAnukpantu).  In  the  third  year 
they  concluded  that  they  would  return  to  their  previous  home  at 
Hom61ovi. 

The  chief  of  Shupaulavi,  which  village,  however,  was  not  called 
by  that  name  at  that  time,  but  was  called  Wdki  (refuge  house),  heard 
that  these  people  were  going  to  return  and  so  he  went  to  them  and 
invited  them  to  move  up  to  and  settle  down  in  his  village,  which  invi- 
tation they  accepted.  They  are  still  by  far  the  most  numerous  clan 
in  the  village  of  Shupaulavi.  The  village  was  fi*om  that  time  called 
Shupaulavi,  after  the  name  of  the  new  arrivals,  who  were  called  by 
that  name  because  they  had  fled  from  Hom61ovi  on  account  of  the 
mosquitos  which  they  called  by  that  name.  At  that  time  Shupaulavi 
was  considerably  larger  than  Shongopavi,  the  latter  having  lost  a 
great  many  inhabitants  a  long  time  before,  when  the  people  of  that 


62      Field  Columbian  Museum  — Anthropology,  Vol.  VIIL 

village  killed  a  number  of  Spanish  and  destroyed  their  missions,  on 
which  occasion  a  number  of  Shong6pavi  fled  to  Shupaulavi. 

The  chief  of  Shong6pavi  seems  to  have  borne  a  grudge  against 
Shupaulavi,  because  later  on  he  informed  the  Spaniards  in  New 
Mexico,  probably  at  Sante  Fe,  that  they  should  come  and  take  away 
the  inhabitants  of  Shupaulavi,  and  said  that  this  was  the  latter's  own 
wish.  So  one  time  the  news  reached  the  villages  that  many  Span- 
iards had  arrived  at  Keams  Canyon  where  they  were  camping.  The 
next  day  they  came  to  Walpi  where  they  inquired  who  it  was  that 
wanted  to  be  taken  away.  The  chief  of  Walpi  and  the  chief  of  Shu- 
paulavi were  good  friends  with  each  other,  and  as  soon  as  the  Walpi 
chief  heard  about  the  matter  he  quickly  proceeded  to  Shupaulavi  and 
informed  his  friends  about  it,  saying:  "The  Spaniards  have  come  be- 
cause they  have  heard  that  you  wanted  them  to  come  and  take  you 
east.  They  have  come  for  you  and  for  no  one  else."  "That  is 
false,  "  the  Shupaulavi  chief  said.  "It  is  not  I  that  want  that,  it  must 
be  some  one  else.  It  is  probably  the  chief  of  Shongopavi. "  "All 
right, "  the  chief  of  Wdlpi  said,  "you  had  then  better  go  and  meet  the 
Spanish  chief  and  tell  him  about  it.  You  take  some  presents  with 
you,  perhaps  a  ttiihi  and  a  blue  shirt.  Give  these  to  this  Spanish 
chief,  shake  hands  with  him,  embrace  him,  and  tell  him  how  the 
matter  is."  So  the  chief  of  Shupaulavi  wrapped  up  a  t6ihi  and  a 
blue  shirt  and  went  with  his  friend.  When  they  arrived  in  the  kiva 
where  the  leader  of  the  Spaniards  was,  the  latter,  who  was  a  powerful 
man,  stood  and  looked  at  the  new  arrivals  with  his  arms  akimbo. 
The  two  men  eyed  each  other  for  some  time.  Finally  the  Spaniard 
gave  the  Shupaulavi  chief  his  hand  and  shook  it.  The  Shupaulavi 
chief  embraced  him,  the  Spanish  ofificer  doing  the  same.  All  people 
present  were  crying.  The  chief  at  once  drew  forth  the  presents  which 
he  had  brought,  and  handed  them  to  the  Spanish  officer.  "This  is 
yours,"  he  said.  "I  have  heard  that  you  came  to  get  my  children 
and  my  people.  It  is  not  I  that  wished  it,  it  must  be  some  one  else. 
It  certainly  is  not  I."  The  Walpi  chief  then  asked  the  officer:  "Is 
this  the  man  that  came  to  you  and  said  that  he  wanted  you  to  come 
and  get  his  people?"  "No,"  the  officer  said,  "this  is  not  the  man.  " 
"Thanks,  thanks,  thanks,"  the  Hopi  said  on  all  sides,  and  came  and 
shook  hands  with  the  officer.     "Thanks  that  this  is  not  the  man."  ' 

"No,"  he  repeated,  "I  never  wanted  that,  it  must  be  the  chief 
of  Shong6pavi. "    The  officer  then  said  that  the  next  day  he  would 

'  The  Hopi  say  that  the  chief  of  Shongdpavi  was  a  Powdka  (sorcerer),  who  was  able  to  fly- 
when  he  wanted  to  do  so.  He  had  been  over  in  New  Mexico  during  some  night  and  had  informed 
the  Spanish  chief  himself,  being  back  the  next  day. 


March,  1905.     The  Traditions  of  the  Hopi  —  Voth.  63 

bring  his  soldiers  to  a  place  west  of  Walpi  where  there  was  a  large 
pool  of  water  at  that  time.  He  said  that  they  were  tired  and  would 
rest  there  awhile.  He  also  explained  that  they  had  brought  with 
them  a  good  deal  of  clothing  which  they  had  wanted  to  give  to  the 
people  which  they  had  expected  to  take  along.  "Now,"  he  said, 
' '  What  shall  we  do  with  these  clothes  ?  You  tell  your  people  that 
they  should  come  to-morrow  when  we  are  camping  there  at  that 
water  and  visit  us,  and  if  any  of  them  have  anything  that  they  would 
like  to  sell  we  would  like  to  trade  with  them,  giving  them  clothing 
which  we  have  brought  along,  and  taking  back  some  of  your  things. " 

The  Shupaulavi  chief  consented  to  this  and  went  home  and  told 
his  people  about  it.  All  were  very  happy  now  that  the  impending 
danger  had  been  averted.  The  next  morning  after  they  had  eaten 
their  breakfast  the  people  from  all  the  villages  proceeded  to  the  camp 
of  the  Spaniards  where  they  were  trading  all  day.  In  the  evening 
the  Hopi  all  returned  to  their  villages,  the  Spaniards  camping  there 
for  the  night.     In  the  morning  after  breakfast  the  latter  returned. 

After  that  the  Spaniards  never  encroached  on  the  Hopi  any  more, 
but  the  Shongdpavi  chief,  whose  village  at  that  time  was  very  small, 
spread  the  news  that  the  Spaniards  would  come  back  again  some 
time  to  Shupaulavi  and  get  them.  This  so  scared  the  people  at  Shu- 
paulavi that  a  majority  of  them  left  the  village  and  moved  over  to 
Shong6pavi,  which  it  is  said  accounts  partly  for  the  small  number 
of  inhabitants  in  the  village  of  Shupaulavi. 

U.     THE  REVENGE  OF  THE  KATCINAS.' 

Haliksai!  This  place,  Ka6tukvi,  is  somewhere  east  of  the 
Pueblo  Indians,  and  a  long  time  ago  many  people  lived  there.  West 
of  them  was  a  large  mountain  like  the  San  Francisco  Mountains  (near 
Flagstaff).  In  these  mountains  lived  many  Katcinas.  Those  peo- 
ple sometimes  had  ceremonies  (hihta  totdka  y6ngwa),  but  they  did 
not  yet  know  the  Katcinas. 

One  time  some  of  the  Katcinas  also  assembled  in  their  kiva  in 
the  mountains,  and  dressed  up,  getting  ready  for  a  dance.  They 
then  descended  and  came  to  the  village  in  the  night,  where  they 
commenced  to  dance  on  the  plaza.  The  people  were  still  sleeping, 
but  soon  heard  the  noise  of  the  dance  and  arose  and  came  to  the 
plaza.  Here  they  saw  the  Katcinas  dance.  The  latter,  however, 
did  not  accompany  their  dance  by  singing. 

By  the  side  of  the  line  of  dancers  danced  a  Katcina  Uncle  (Katcina 

>  Told  by  Pflhflnftmtiwa  (Oraibi). 


64      Field  Columbian  Museum  — Anthropology,  Vol.  VIII. 

Taha).  The  people,  not  knowing  what  or  who  the  dancers  were,  be- 
came angry  and  concluded  among  themselves  that  they  wanted  to 
kill  them.  The  Katcinas  heard  what  the  people  said  about  wanting 
to  kill  them  and  ran  away.  West  of  the  village  they  jumped  from 
a  bluff  into  a  large  crack.  These  were  the  Snow  (Nuva)  Katcinas, 
the  Uncle  being  a  Hot6to  Katcina.  The  Katcina  Uncle  was  in  the 
lead  when  they  jumped  in  the  crack.  Here  the  people  who  had  fol- 
lowed them  set  fire  to  them  and  burned  them  up.  The  Katcina 
Uncle  who  was  at  the  bottom  was  not  burned.  Early  in  the  morn- 
ing he  crept  out  and  returned  home  to  the  mountains,  singing  the 
following  song  as  he  walked  along: 

Tanayo,  tanayo, 

Kayohatii !     kayahatii ! 

Tanayo, tanayo, tanayo,  tanayo 

Kayohatii!  kayahatii! 

Nahanahay,  Hot6to,  palaka. 

T  ir  /.1    N  TT  w.  1      )       The   meaning    of   this  line 

1  myself  (the)  Hototo  emerged.    >      .  , ,  ,  ,   .      , 

)  only  could  be  ascertamed. 

Shiwana  towitowi  ahaha  (a)  cloud. 

Towiwikaliyoyokana  yaaahihi  h-  h- ;  h-  /  .       .  ^     '.       ^     .     . 

_      ..,,.,  ,  >  mg  mfiection  to  imi- 

1  owiwikaliyoyokanayaaahihi  h-  h-  h-  i      °       ,  ,  • 

■'■'■'  1  tate  sobbmg. 

The  Katcinas  living  in  the  mountains  had  fields  at  the  foot  of  the 
mountains  where  they  were  planting  corn  and  watermelons.  Here 
the  Heh^a  was  hoeing  with  a  wooden  hoe  (wika),  still  used  by  the 
Hehea  Katcinas  in  their  dances.  It  was  early  in  the  morning.  All 
at  once  he  heard  somebody  singing,  raised  his  wika  and  listened,  but 
just  then  the  singing  stopped.  The  Katcina  again  commenced  to 
hoe,  and  again  heard  the  singing.  Listening  again  he  heard  the  sing- 
ing and  the  sobbing  and  behold !  somebody  was  walking  along  crying. 

When  the  Hot6to  arrived  at  the  Heh^a  Katcina  the  latter  asked : 
' '  Why  are  you  walking  along  saying  something  and  crying  ? "  "  Yes, 
the  Hot6to  replied,  "We  were  there  in  the  Hopi  village  dancing,  then 
they  came  out  and  threatened  to  kill  us,  so  we  ran  away  and  jumped 
into  the  gulch  west  of  the  village,  and  there  we  were  piled  up,  and 
all  were  burned  up  by  the  Hopi  except  myself.  I  had  jumped  in 
first  and  was  not  burned  and  escaped  unharmed.  That  is  the  reason 
why  I  was  moaning  as  I  went  along. "  The  Heh^a  Katcina  then  also 
commenced  to  moan  as  follows: 


March,  1905.    The  Traditions  of  the  Hopi  —  Voth.  65 

Ochitana,  iyawa,  iyava 
Ochitana!  iyava,  iyava. 
Alas !     (This  is  the  only  word  of  which  meaning  could  be 

obtained.) 
Hininiya  ihihi  io  hiiohiio,  h-  h-  h-  h-. 

Hereupon  they  both  went  home  into  the  mountain  where  there 
were  a  great  many  Katcinas,  men,  women,  youths,  and  maidens. 
"  Why  do  you  come  alone? "  they  asked  the  Hotdto,  The  latter  here- 
upon repeated  what  he  had  said  to  the  Heh^a  Katcina.  "We  shall 
sometime  take  revenge,"  said  the  chief  of  the  Katcinas,  and  ordered 
the  Katcinas  to  assemble  and  to  dress  up.  Hereupon  they  made  it 
hail  for  three  days.  Early  in  the  morning  of  the  fourth  day  they 
caused  a  cloud  to  rise  which  hovered  over  the  mountains.  This  was 
their  emblem  or  standard  (natsi);  it  was  a  very  beautiful  cloud. 
Then  the  Katcinas  ate  their  morning  meal. 

The  people  in  the  village  saw  the  cloud.  They  had  gone  to  their 
fields  early  in  the  morning  for  they  had  many  fields  around  the  vil- 
lage. After  breakfast  many  more  clouds  began  to  rise  above  the 
mountains,  towering  upon  each  other.  They  soon  spread  out  and 
during  the  afternoon  they  covered  the  sky,  coming  up  from  all  four 
sides.  The  corn  of  the  Hopi  had  at  this  time  begun  to  mature  and 
the  people  felt  very  happy  over  the  clouds.  They  expected  that  they 
would  have  a  good  rain  now.  Towards  noon  it  began  to  thunder 
and  to  rain  in  the  mountains  and  the  clouds  began  to  move  towards 
the  Hopi  village.  When  they  had  arrived  there  it  was  thundering 
and  lightning  and  it  rained  great  hailstones.  All  the  crops  were 
destroyed,  and  even  the  people,  although  they  left  their  houses  and 
fled  to  the  kivas,  were  killed.  Only  one  man  and  one  woman  re- 
mained alive.  When  everything  had  been  destroyed,  the  clouds  said: 
"We  will  stop  now  and  return,"  and  then  they  began  to  disperse  in 
all  directions,  some  of  them  returning  to  the  mountains.  The 
Katcinas  were  then  happy  saying,  "Now  we  have  revenged  our- 
selves, let  it  be  thus. "  The  woman  that  had  been  spared  again  bore 
children  and  the  village  was  by  and  by  again  inhabited. 

14.   HOW  THE  CIRCLE  (PONGO)  KATCINA  AND  HIS  WIFE   BECAME 

STARS.' 

Haliksai!  In  Orafbi  the  people  were  living.  In  the  north-west- 
em  part  of  the  village  was  at  that  time  a  kiva  called  Hamis-kiva. 
Somewhat  south  of  this  kiva  close  to  the  present  site  of  the  Han6- 

*  Told  by  Lomin6mtiwa  (Oraibi). 


66      Field  Columbian  Museum — Anthropology,  Vol..VIIL 

kiva  lived  a  maiden.  She  persistently  refused  to  marry  any  young 
man  in  the  village.  At  Red  Sand  (Palanvisa),  a  place  north-east  of 
the  village,  some  maidens  were  playing  the  game  "Jumping  over  the 
trays."  The  maiden  mentioned  above  never  played  with  the  other 
maidens,  but  one  time  she  went  out  intending  to  play  with  the 
maidens.  When  she  came  to  the  edge  of  the  mesa  she  sat  down  and 
watched  the  other  maidens  play.  A  young  man  dressed  in  a  blue 
Hopi  blanket  came  by  and  asked  her  why  she  did  not  play  with  the 
other  maidens.  "Yes,"  she  said,  "I  never  play  with  them."  Here- 
upon he  sat  down  beside  her  and  they  talked  together  a  little  while, 
then  the  maiden  returned  to  her  home. 

In  the  evening  she  was  grinding  corn.  While  she  was  grinding 
a  Katcina  came  to  the  village,  danced  first  near  the  Coyote  (Ish)  kiva, 
then  at  the  Singer  (T^o)  kiva,  then  at  the  Public  plaza  (Kiconvee), 
then  at  the  Wrinkle  (Wfkolapi)  kiva,  and  finally  at  the  Hamfs-kiva. 
Hereupon  he  left  the  village.  The  next  morning  the  mana  again  pro- 
ceeded to  the  place  at  the  edge  of  the  mesa  where  she  had  been  sitting 
the  previous  day,  and  again  the  youth  joined  her.  This  time  he 
asked  her  if  she  would  marry  him  if  her  father  and  mother  were 
willing.  She  consented.  He  told  her  that  if  they  were  willing  he 
would  come  and  get  her  the  next  day.  He  then  told  her  that  he  was 
the  Katcina  who  was  dancing  in  the  village,  saying  that  he  would 
again  dance  at  the  same  places  as  usual,  and  then  after  he  would  be 
through  she  should  come  and  meet  him  at  "The  Place-Where-Scalps- 
are-Dressed"  (Y6vutzrhrokwanpi).     Hereupon  they  parted. 

In  the  evening  she  was  again  grinding  corn  and  the  Katcina  again 
went  through  the  village  dancing  at  the  places  mentioned,  and  singing 
the  following  song  while  he  was  dancing,  singing  the  same  song  at 
each  place: 

Achipolaina,  achipolaina, 
Koohochunisha,  kowishkunishaa, 

Palainaiya aya. 

■  Waa-i-aha-ihihi. 
The  mana  had  in  the  meanwhile  obtained  the  permission  of  her  parents 
to  marry  the  youth.  The  mother  filled  a  tray  with  meal  for  her, 
with  which  the  mana  proceeded  to  the  place  named  by  the  Katcina. 
Here  She  was  met  by  the  Katcina  after  he  had  made  his  round  through 
the  village.  From  here  they  proceeded  to  the  place  called  Kocantuika, 
a  bluff  named  after  a  certain  plant,  kocana.* 

When  they  arrived  here  they  saw  a  kiva  and  a  light  in  it.  A 
voice  called  out  from  the  kiva  inviting  them  to  come  in.     They  en- 

'  Phellopterus  multinerva. 


March,  1905.     The  Traditions  of  the  Hopi  —  Voth.  67 

tered  and  found  here  a  great  many  different  Katcinas.  The  youth 
was  the  Circle  (P6ngo)  Katcina.  Hereupon  the  youth  handed  the 
mdna  some  pfki  made  of  fresh  roasting  ears,  and  also  some  water- 
melon slices,  which  she  ate.  They  then  remained  in  this  kiva,  the 
mdna  preparing  the  food  for  the  Katcinas,  and  the  latter  preparing 
the  bridal  costume  for  the  m^na.  Every  night  the  P6ngo  Katcina 
would  go  to  the  village  and  dance,  as  already  explained.  When  the 
bridal  costume  was  finished  the  m^na  went  home  in  the  same  manner 
in  which  brides  go  home  to-day.  Her  husband  followed  her,  so  they 
lived  in  the  house  of  her  parents  after  that.  Her  parents  now  found 
out  that  the  husband  of  their  daughter  was  a  Katcina. 

By  and  by  she  bore  two  children,  which  were  also  Circle  Katcinas. 
One  time  the  young  mother  was  drying  corn -meal,  stirring  it  in  a 
pot  over  the  fire.  When  she  was  done  with  this  she  left  her  house 
and  went  to  the  edge  of  the  mesa  outside  of  the  village.  Her  husband 
had  gone  to  visit  the  Katcinas  at  the  Katcina  kiva  mentioned  before. 
While  the  woman  was  outside  of  the  village  some  one  approached 
her.  It  was  the  Hot6to  Katcina.  He  told  her  that  she  should  go 
with  him,  to  which  sh,e  consented.  They  descended  the  mesa  south 
of  the  village  and  went'  southward  to  Shong6pavi.  When  the  Circle 
Katcina  returned  to  the  house  he  found  his  wife  gone.  Following 
her  tracks,  he  found  that  she  had  gone  away  with  some  one,  and  soon 
heard  who  it  was  that  had  taken  her  away.  He  returned  to  the 
house,  took  his  two  children  and  went  with  them  to  the  Katcina 
house  already  mentioned.  Here  they  remained.  The  two  little 
Katcinas  learned  the  Katcina  songs  and  dances. 

After  a  while  the  father  and  his  two  children  concluded  to  try  to 
find  the  mother  of  the  two  youths.  So  the  people  cooked  some 
roasting  ears  and  other  food  for  them,  whereupon  they  proceeded 
to  the  village,  taking  the  food  with  them.  Here  they  danced  at 
Pisdvi,  a  place  a  short  distance  east  of  the  Pongdvi  kiva.  While  they 
danced  they  sang  the  following  song: 

Ahahahahai  ahahaai 
Ahahahaha  ihihihihihi 
Umungu  uyungnaya 
Umungu  uchioli 
Ahahahahai  ihihihihi-hi-hi-hi. 

When  they  were  through  singing,  the  father  asked  the  women  among 
the  spectators  whether  some  one  would  not  nurse  the  children  for 
these  roasting  ears  that  they  had  brought  with  them,  but  no  one 
was  willing.     They  went  to  the  plaza,  repeated   their  dancing  and 


68      Field  Columbian  Museum  — Anthropology,  Vol.  VIII. 

singing,  whereupon  the  father  again  asked  the  women  that  some  one 
nurse  his  children  for  the  roasting  ears,  but  no  one  was  willing. 
They  then  proceeded  to  the  Coyote  kiva,  where  the  same  thing  was 
repeated.  No  one  being  willing  to  nurse  the  two  children,  they  left 
the  village  and  when  they  came  to  the  last  row  of  houses,  where  the 
Katcinas  often  rest  when  they  have  dances  now,  a  woman  approached 
them  declaring  that  she  was  willing  to  nurse  the  children.  After  she 
had  nursed  them  and  they  had  given  her  the  roasting  ears,  they  left 
the  village  along  the  trail  leading  south-eastward.  Here  they  traced 
the  mother  to  SiRakvu,  a  bluff  on  top  of  the  mesa  about  three  miles 
southeast  of  Oraibi. 

Here  they  found  a  kiva  where  they  heard  some  one  singing  the 
following  song:  , 

Tciihiihihio  tcihihiokaaha, 

Tcihihiokaaha  tcihihiokaaha, 

Ha,  ha,  ha! 

It  was  the  Hahdii  Wuhti,  who  was  opening  comfviki  as  she  was  singing. 
When  they  heard  the  song  they  looked  into  the  kiva  and  were  noticed 
by  the  Hahd,ii  Wuhti.  "Oh!"  she  said,  "here  I  am  meeting  you 
with  this  song.  Recently  somebody  was  fetching  your  mother  by 
here."  The  three  went  into  the  kiva  and  were  invited  to  remain 
over  night.  They  were  fed  by  the  Hahaii  Wuhti  the  comiviki.  When 
they  had  eaten  they  danced,  singing  the  following  song: 

Ahahahaihahaiiya  toywihihioyohokahai, 

Ahahaahaaiahaiya  toywihihioyohokahai, 

Ocarasotikiiihi,  polaihainahai, 

Kahaahaowkuruhukahai,  koaowaikurukahaihai. 

In  the  morning  they  proceeded  eastward.  In  the  evening  of  the 
next  day  they  arrived  at  a  place  called  Owl  Spring  (M6ngkba) .  Here 
they  found  another  Hahdii  Wuhti  in  a  kiva,  who  was  also  engaged 
in  opening  comiviki.  She  was  singing  the  same  song  that  the  other 
Hahdii  Wuhti  had  been  singing.  When  the  three  arrived  they  looked 
into  the  kiva.  When  the  woman  noticed  them  she  said,  "Utf!  here 
you  some  one  is  going  about  and  I  am  meeting  you  with  this  song. 
Recently  some  one  fetched  your  mother  by  here."  They  went  in  and 
were  fed  by  the  Hahaii  Wuhti,  whereupon  they  again  danced  and 
sang  the  same  song  which  they  sang  at  the  place  of  the  other  Hahaii 
Wuhti.  They  stayed  over  night  at  this  kiva,  and  during  the  night 
the  Hahaii  Wuhti  went  to  Kf'shiwuu,  where  many  different  kinds 
of  Katcinas  had  a  daiice.  When  one  party  had  danced  and  gone 
away,  another  party  would  come  and  perform  their  dance  and  leave. 


March,  1905.     The  Traditions  of  the  Hopi  —  Voth.  69 

Then  another  party,  and  so  on.  When  all  had  danced,  Hahaii  Wuhti 
returned  to  her  home  and  told  the  three  Circle  Katcinas  about  the 
dance.  She  told  them  about  it;  then  they  also  went  and  performed 
a  dance  at  Ki'shiwuu,  which,  it  Seems,  was  not  far  away.  When  they 
were  through  they  again  returned  to  M6ngkba.  Here  they  remained 
until  it  became  morning. 

In  the  morning  Hahaii  Wuhti  again  went  to  Kf'shiwuu  to  be 
present  at  another  dance,  the  three  Circle  Katcinas  remaining  behind. 
When  they  had  all  danced  Hahaii  Wuhti  again  invited  the  three 
Katcinas.  The  people  who  had  seen  them  in  the  last  dance  during 
the  night  and  had  not  observed  them  during  the  day  were  waiting 
for  them,  thinking  that  they  probably  would  come.  They  went  over 
and  also  performed  their  dance.  Before  they  went  over  Hahaii  Wuhti 
told  them  that  their  mother  was  at  Ki'shiwuu  and  that  she  would  see 
them  dance  and  she  would  certainly  be  anxious  to  return  with  them. 
They  performed  their  dance  on  the  public  plaza,  singing  the  same 
song  that  they  had  sung  at  the  places  of  the  two  Hahaii  Wuhtis. 
When  they  were  through  they  again  returned  and  soon  met  their 
mother,  who  had  recognized  them  and  had  gone  before  them.  So 
they  took  their  mother  back  with  them. 

Before  they  reached  M6ngkba  night  befell  them,  so  they  stopped. 
The  father  said  to  the  two  children  they  should  go  ahead  to  their 
grandmother,  the  Hahaii  Wuhti,  which  they  did.  He  then  took  a 
pointed  stick  and  killed  his  wife  with  it  by  thrusting  it  into  her  throat. 
Leaving  the  body  at  the  place,  he  followed  his  two  sons,  but  before 
he  reached  the  place  wherp  they  were  the  skeleton  of  his  wife  followed 
him.  The  two  boys  had  safely  gotten  into  the  house  of  their  grand- 
mother, but  their  father  ran  away,  being  followed  by  the  skeleton. 
He  finally  arrived  at  the  First  Mesa,  rushed  into  the  village  of  Hano 
and  there  into  a  kiva  where  a  number  of  women  were  making  jugs. 
He  begged  them  to  hide  him  as  something  was  pursuing  him.  Here- 
upon one  of  the  women  hid  him  under  a  pile  of  clay  which  they  were 
using  for  making  their  pottery.  The  skeleton  then  arrived,  saying, 
"Hav^!  Did  my  husband  not  come  here?"  she  asked.  "No,"  they 
replied.  "Yes,"  the  skeleton  said,  "because  his  tracks  end  here," 
and  hereupon  she  entered  the  kiva.  She  threw  aside  all  the  piles  of 
clay  and  material  that  was  lying  there,  and  finally  came  to  the  pile 
under  which  the  man  was  hidden. 

When  he  noticed  that  she  was  close  by  he  jumped  up,  ran  up  the 
ladder  and  westward  towards  Wdlpi,  being  pursued  by  the  skeleton 
of  his  wife.  In  Wdlpi  he  again  entered  a  kiva.^Here  they  were 
practicing  a  war  dance.     "Hide  me  quickly,"  he  said,  "some  one  is 


7©      Field  Columbian  Museum — Anthropology,  Vol.  VIII. 

following  me."  "Come  here,"  they  said,  and  handed  him  a  drum. 
So  he  beat  the  drum.  The  skeleton  soon  arrived  and  entered  the 
kiva  after  having  spoken  the  same  words  as  in  Hano.  She  shoved 
the  dancers  aside,  but  when  she  came  to  the  one  who  was  beating  the 
drum,  he  threw  aside  the  drum  and  rushed  out,  running  to  Mishong- 
novi.  Here  he  again  rushed  into  a  kiva  where  they  were  assembled 
for  the  Lag6n  ceremony.  The  women  were  making  trays.  He  again 
asked  to  be  hidden  as  he  was  being  pursued  by  some  one.  One  of  the 
women  told  him  to  be  seated  in  her  lap,  which  he  did.  She  covered 
him  with  a  tray  that  she  was  working  on  and  continued  her  work. 
Soon  the  skeleton  arrived,  asked  the  same  questions,  and  was  again 
answered  in  the  negative.  She  came  in,  looked  around,  driving  the 
women  from  one  place  of  the  kiva  into  another,  until  she  arrived  at 
the  one  who  had  her  husband.  When  he  saw  that  he  could  not 
remain  hidden  he  rushed  out  and  ran  towards  Shongdpavi.  Here 
they  also  were  assembled  for  the  Lagdn  ceremony  and  the  same 
thing  was  repeated  that  took  place  in  Mish6ngnovi. 

From  here  he  ran  towards  Mat6vi  (about  fifteen  miles  south  of 
Shong6pavi).  At  this  place  the  Flute  society  had  a  ceremony.  They 
were  assembled  at  the  spring  when  he  arrived.  He  again  repeated 
the  same  request  to  be  hidden,  as  he  was  being  pursued.  They  told 
him  to  go  into  the  spring  to  a  certain  sunflower  stalk  that  was  growing 
in  the  spring.  This  he  should  mount  and  hide  in  its  top.  He  did  so. 
When  the  skeleton  arrived  and  asked  whether  her  husband  was  not 
there  the  Flute  priest  told  her,  "Yes,  he  has  entered  the  spring." 
So  she  went  to  the  edge  of  that  spring  and  entered  it.  Looking  into 
the  water  she  saw  the  sunflower  stalk  reflected  in  the  water  and  on 
top  of  it  her  husband.  Thinking  that  he  was  in  the  water  she  dived 
in  and  disappeared. 

The  pursued  man  came  down  and  joined  the  Flute  players.  On 
the  fourth  day  they  heard  somebody  pound  yucca  roots  in  the  water. 
When  the  sun  rose  the  woman  came  out  of  the  water,  dressed  in  a 
bridal  costume,  and  carrying  in  her  arms  a  reed  receptacle  which 
contained  another  bridal  robe  and  the  white  belt.  She  appeared  in 
exactly  the  same  manner  as  the  newly  married  bride  appears  on  the 
morning  when  she  returns  from  the  home  of  her  husband  to  that  of 
her  own  mother.  When  she  came  out  the  two  priests  called  the  two 
together,  placed  them  back  to  back,  made  a  road  with  sacred  meal 
for  each  one;  the  one  road  southward,  and  the  other  northward.  The 
priests  told  them  to  proceed  four  steps,  each  one  in  the  direction  they 
were  facing.  Then  they  should  turn  and  meet  again.  But  the  man 
returned  when  he  had  taken  three  steps  instead  of  four.     The  Flute 


March,  1905.     Tjiii  Traditions  of  the  Hopi  —  Voth.  71 

priests  were  very  angry  and  called  at  the  woman  to  run.  She  started, 
and  her  husband  started  after  her.  "You  shall  always  follow  each 
other  this  way,"  the  Flute  priests  said.  They  both  ran  westward, 
and  are  still  running  in  that  way.  The  two  stars,  Nang6sohu 
pursue  each  other  because  one  constantly  follows  the  other,  some- 
times overtaking  it  and  then  again  remaining  behind,  are  these  two 
personages. 

15.     THE    KOKOSHORl   KATCINA   AND   THE  SHONGOPAVl   MAIDEN.' 

In  Shongopavi  they  were  living,  and  over  there  at  KishiwuHhe 
Katcinas  were  living,  and  the  Kokdshori  was  going  about  at  the  Hopi 
village.  But  he  was  stealing  the  Hopi  children,  and  (one  time)  a 
Shong6pavi  woman  went  to  get  water  and  her  child  followed  her, 
crying.  The  mother  threw  a  stone  back  because  she  was  angry.  The 
child  now  was  afraid  and  sat  down  there  and  cried  there.  Thus  the 
Kokoshori  arrived  and  pitied  it.  Now  he  said  (to  the  child) :"  Oh ! 
now  why  do  you  cry?"  The  child  said,  " My  mother  has  been  hurting 
me."     " Let  us  go  to  my  house,"  he  said.     The  child  was  a  little  girl. 

Now  the  child  sat  upon  the  back  of  the  Katcina  and  the  latter 
took  it  along.  They  now  arrived  at  the  village  of  those  who  lived 
at  Kishiwu.  There  were  a  great  many  Katcinas.  They  saw  some- 
body coming  carrying  a  little  girl.  Now,  those  Katcinas  were  glad. 
"You,  whom  do  you  bring  there  ?"  they  said.  Now  the  Hah^i  Wuhti 
was  very  happy.  "Ishunf!"  she  said.  Now  he  put  it  down.  "Where 
did  you  get  that?"  said  the  Hahai  Wuhti.  " I  went  about  at  Shong6- 
pavi  and  the  mother  of  this  one  went  to  get  water,  and  this  one  fol- 
lowed her,  and  alas!  she  threw  at  it  with  a  stone,  and  I  pitied  it  and 
have  brought  it."  And  now  they  pitied  the  child.  "Very  well," 
they  said.  "Alas!  Why  is  it  thus."  Now  they  fed  it.  The  Hahai 
Wuhti  spread  out  p6v61piki,  handed  the  child  a  vessel  with  peaches, 
she  also  cut  up  melons,  split  a  watermelon,  and  laid  before  it  some 
steamed  com.  Having  done  this  she  said,  "Now  eat."  And  the 
child  ate.     When  it  had  eaten  a  little  it  was  satisfied. 

After  that  it  lived  there.  Now  they  always  provided  food  for  it. 
And  because  it  ate  this  food  it  became  big  very  soon.  But  now  it 
became  homesick.  In  the  night  the  Katcinas  danced.  After  the  c 
dance  they  would  distribute  steamed  com,  watermelons  and  melons, 
but  the  child  would  only  eat  one  occasionally,  because  it  was  home- 
sick.    It  did  not  talk,  it  was  sad.     Now  they  said,  "Come,  let  us 

'  Told  by  Loindvantiwa  (Shupaiilavi) . 

*  This  name  is  spoken  diflferently  in  different  villages :     Ki'shiwuu,  Kishiwu,  and  Kishiwu. 


72      Field  Columbian  Museum -:— Anthropology,  Vol.  VIII. 

take  it  to  the  village."  Now  the  Kok6shori  went  to  look  after  the 
father  and  the  mother,  and,  alas!  they  too  were  homesick.  They 
only  lived  a  little  yet,  they  were  very  homesick.  They  were  no  longer 
sitting  up  because  they  were  so  homesick.  When  he  returned  to 
Kishiwu  he  said,  "Why,  your  parents  are  very  homesick."  And  now 
they  who  lived  there  busied  themselves.  "  Now  then,  dress  yourself," 
said  the  chief,  "when  you  are  dressed  we  shall  fetch  you." 

Now  they  all  put  on  something  and  now  the  Katcinas  came  and 
fetched  the  child.  But  the  little  girl  had  on  an  at66  and  a  beautiful 
belt  and  a  pretty  dress  and  some  fine  moccasins.  But  a  Q6oq6qlom 
carried  something  in  a  burden  basket  on  his  back,  a  melon,  peaches, 
and  watermelons,  etc.  All  the  Katcinas  brought  something  to  eat. 
When  they  came  to  the  village  it  rained  very  hard.  So  they  arrived 
at  Shongdpavi.  They  did  not  arrive  dancing,  but  singing  and  walk- 
ing.    They  sang  as  follows: 

Kokooshori,  Kokooshori,  Kokooshori, 

Hakipa  tiwungwiniyata 

Whose  raised  (we), 

Okwatowakae.     Yuyata,  Nayata 

Because  (we)  pitied  (her).     Mothers,  fathers, 

Amutpipoo  kachiyata  nawoto. 

In  front  of  them  or  their  home  heard  (the  girl) 

Katchiyata  nawoto  hap  itamu, 

The  home  (of)  having  heard  now  we 

Ohokio!  mana  wungwupui 

Alas !  maiden  bringing  up  (her) 

Soon  shuhtokinihihi. 

Not  will  forget. 

Ahayahai  Kokohoshori, 

Kokohoshori  shori 

Ahahaha  ihihihihihi. 

They  now  arrived  (at  the  parents'  house).  "Now  go  up,  here  you 
live,"  they  said  (to  the  girl),  so  she  went  into  the  house,  but  her 
mother  was  sleeping.  "My  mother,  get  up,  my  father,  get  up,  I 
have  come,"  said  the  little  maiden.  Now  they  looked  up  a  little, 
and  recognized  the  child.  Now  they  sat  up  quickly  and  embraced 
the  child  at  once.  Now  the  father  also  did  so.  The  rnaiden  now 
cried,  but  she  was  now  comforted  and  was  happy.  They  now  revived 
and  they  were  good.  Now  they  (the  Katcinas)  came  to  offer  some 
food.  Now  they  ascended  to  the  house  and  entered  it.  The  Q6oq6q- 
16m    had    wrapped   up   some   meat  and  laid  it  down.     He  also  laid 


March,  1905.     The  Traditions  of  the  Hopi  —  Voth.  73 

down  some  peaches  and  watermelons,  so  that  everything  there  became 
filled  up;  and  they  also  now  distributed  some  among  the  people. 
Having  done  that  they  went  home.  "You  must  at  once  send  your 
father,"  the  Katcinas  instructed  the  mana,  "then  your  father  will 
make  the  following  announcement : 

"You  people  that  are  living  here,  thus  I  am  informing  you;  from 
your  houses  there  you  must  come  down.  Now  you  know  our  friends 
have  brought  something  for  us,  and  now  you  must  all  put  that  away 
somewhere,  and  to-morrow,  when  the  sun  shall  rise,  then  we  shall 
examine  it." 

The  Katcinas  now  went  home,  and  the  rain  clouds  went  home, 
and  hence  it  did  not  rain,  and  the  people  were  now  thinking:  "Why 
did  he  announce  that  we  should  clean  our  houses?"  but  the  people 
now  slept.  Now,  in  the  morning  the  sun  was  rising  and  they  looked 
through  their  houses,  and  they  were  filled  with  everything;  corn  ears, 
watermelons,  melons,  meat,  beans,  and  with  everything.  And  from 
then  the  people  were  rich  on  account  of  that  maiden.  So  they  were 
very  happy. 

But  when  after  a  while  they  had  eaten  all  that,  they  had  no  longer 
meat  to  eat.  The  maiden  now  became  homesick  after  Kishiwu,  and 
she  thought  of  going  there.  She  became  sick  and  died,  and  on  that 
account  she  went  to  Kishiwu,  and  there  she  is  now  living. 

16.     HOW    BALL-HEAD  (TATCIOTO)  WEDDED  AN  ORAi'bI   MAIDEN.' 

Haliksai!  In  Oraibi  the  people  were  living.  At  the  place  where 
Tuwa-mana  now  lives,  right  east  of  the  public  plaza,  lived  a  maiden 
who  persistently  refused  to  marry  any  of  the  young  men  of  the  village, 
although  many  of  them  were  wooing  her.  North  of  the  village  at 
Achamali,  lived  an  old  woman  with  her  grandson.  "My.  grand- 
mother," he  said  to  her  one  time.  "What  is  it?"  she  answered. 
"Yes,"  he  said,  "I  am  going  to  visit  that  maiden  there  in  the  village, 
and  see  whether  she  will  not  marry  me."  "Alas!"  she  replied,  "she 
will  not  want  you."  "I  am  going  to  try  it  anyhow,"  he  answered. 
So  one  evening,  after  they  had  eaten,  he  put  his  wildcat  robe  on,  of 
which  at  that  time  nearly  every  young  man  had  one,  and  proceeded 
to  the  village.     It  was  moonlight. 

When  he  came  to  the  house  he  stood  outside  at  the  comer  of  the 
house.  The  maiden  was  grinding  corn  opposite  an  open  window. 
He  went  up  to  the  place  where  she  was  grinding  com,  looked  through 
the  opening,  and  saw  that  she  was  very  busy  grinding  com.     "Stop 

'  Told  by  Macihongva  (Oraibi). 


74      Field  Columbian  Museum  — Anthropology,  Vol.  VIII. 

a  little,"  he  said.  She  stopped  and  asked:  "Why  do  you  want  me 
to  stop?"  "Yes,"  he  said,  "I  came  to  you."  "Who  are  you?"  she 
asked.  "Yes,"  he  said,  "it  is  I."  And  hereupon  she  began  to  guess, 
mentioning  many  names  of  young  men  in  the  village,  and  asked 
whether  he  was  that  one  or  that  one.  Finally  she  said:  "Are  you  not 
living  north  of  the  village  there?"  "Yes,"  he  answered.  "So  you 
are  that  one,"  she  said.  "All  right,  I  am  willing  that  we  should  live 
together."  "That  is  what  I  came  for,"  the  young  man  said.  "Ver}^ 
well,"  the  maiden  replied,  "I  shall  ask  my  mother,  and  if  she  is 
willing,  we  shall  live  together.     So  you  go  home  now  and  sleep." 

After  he  had  left  she  went  down  and  spoke  to  her  parents,  telling 
them  that  the  young  man  living  north  of  the  village  at  Achamali  had 
asked  her  to  marry  him.  They  said  that  they  would  be  glad  if  he 
would  live  with  them  and  he  was  welcome.  "If  he  has  not  spoken  a 
falsehood  he  will  certainly  come  back  again,"  they  said.  Whereupon 
they  retired  for  the  night. 

When  the  young  man  arrived  at  his  home,  he  was  asked  by  his 
grandmother  what  he  had  found  out,  "Yes,"  he  said,  "I  have  good 
news;  she  is  willing."  Hereupon  they  too  retired  for  the  night.  In 
the  morning  the  grandmother  said  to  her  grandson:  "You  have  a  big 
field  here.  Some  of  your  corn  has  certainly  matured,  so  you  prepare 
some  steamed  sweet  corn."  "Very  well,"  he  said.  So  he  gathered 
some  sweet  corn-ears,  heated  his  oven,  and  threw  into  it  a  good  many 
corn-ears.  In  the  evening  they  were  done.  He  took  them  out,  took 
off  the  husks,  and  strung  the  corn-ears  on  strings  of  yucca  leaves, 
preparing  about  ten  bunches  of  corn  ears.  By  this  time  the  sun  had 
gone  down.  After  a  little  while  he  wrapped  up  the  corn-ears  that  he 
had  strung  up,  and  proceeded  to  the  village. 

The  maiden  was  still  grinding  corn.  He  left  the  presents  on  the 
ground  in  front  of  the  house,  on  the  plaza,  and  went  up.  "  Have  you 
come?"  the  maiden  said.  "Yes,"  he  replied.  "Very  well,"  she  said, 
"come  in."  Hereupon  he  went  down,  got  his  bundle,  and  brought 
it  in.  A  fire  was  burning  at  the  fireplace.  He  took  a  seat  by  the  side 
of  the  fireplace.  The  maiden  stopped  her  grinding  and  took  a  seat 
on  the  opposite  side.  The  young  man  had  a  mask  on  with  three 
nodules  on  top,  from  which  small  turkey  feathers  were  suspended. 
It  was  the  Ball-Head  (Tatciqto).  He  handed  the  maiden  the  sweet 
corn-ears  that  he  had  brought,  saying  to  her,  "You  take  this  and 
eat  it."  She  was  happy  and  thanked  him  for  it.  "Thanks,"  she 
said,  "on  your  account  I  shall  eat  it."  Hereupon  she  took  part 
of  the  corn  down  to  her  parents  who  were  also  glad,  and  ate  of  it 
because  they  were  new  corn  ears. 


March,  1905.     The  Traditions  of  the  Hopi  —  Voth.  75 

Returning  to  the  room  where  the  young  man  was  sitting,  they  con- 
versed together  for  a  while.  "Very  well,"  the  maiden  said,  "I  shall 
now  save  the  corn-meal  that  I  am  grinding,  then  sometime  I  shall 
come  over  to  your  house."  Whereupon  they  separated,  the  young 
man  going  back  to  his  house,  and  the  mana  also  retiring  for  the  night. 
Hereupon  the  maiden  ground  blue  com  for  four  days.  On  the  fifth 
day  she  ground  white  corn.  Every  evening  the  young  man  brought 
over  some  fresh  sweet  corn-ears,  which  the  people  of  the  house  ate. 
In  the  evening  of  the  fifth  day  he  did  not  bring  any,  but  he  came  to 
fetch  his  bride.  She  and  her  mother  filled  a  large  tray  full  of  the 
white  meal,  tied  it  up  in  an  atrto,  which  she  then  took  in  her  hands, 
and  followed  the  young  man  to  his  house.  When  they  arrived  there 
he  went  in  first.  His  grandmother  welcomed  the  maiden  to  her 
house  and  invited  her  repeatedly  to  come  in.  The  young  man  also 
told  her  to  come  in. 

So  she  entered.  She  first  handed  the  tray  with  meal  to  the  grand- 
mother, who  thanked  her  for  it,  and  put  the  meal  away.  They  then 
ate  the  evening  meal,  which  consisted  of  corn,  melons,  and  water- 
melons. After  having  conversed  for  some  little  time  they  retired  for 
the  night,  the  mdna  sleeping  with  the  grandmother.  Early  in  the 
morning  when  the  yellow  dawn  was  appearing  the  grandmother  and 
the  maiden  went  out  to  kuivato  (to  make  prayer-offerings,  consisting 
of  sacred  meal,  to  the  dawn  and  rising  sun).  Returning  to  the  kiva, 
the  grandmother  got  out  four  Kohonfno  trays  (chukuvotas)  and  a 
lot  of  com,  which  the  mana  was  shelling,  filling  the  four  trays.  When 
they  were  filled,  the  grandmother  told  her  grandson  to  go  and  call 
his  animals. 

He  went  out  and  called  them  by  saying  "pi-pi-pi-pi!"  whereupon 
a  great  many  chickens  came  running  to  the  kiva.  When  they  had 
come  in,  the  young  man  first  took  one  tray,  scattering  the  com  to 
the  chickens.  When  they  had  eaten  that  he  scattered  the  com  from 
another  tray,  and  so  on  until  they  were  all  emptied.  He  then  told 
them  to  sit  down  on  the  banquette  that  was  running  along  the  wall 
all  around  the  kiva,  which  they  did.  The  four  empty  trays  he  placed 
in  a  row  north  of  the  fireplace.  Hereupon  he  said  to  the  chickens: 
"  I  am  going  to  sing  for  you  now,  so  you  listen  to  me  attentively,  and 
then  afterwards  sing  the  same  way." 

Hereupon  he  hung  a  little  drum  over  his  shoulder,  gave  a  signal 
on  the  drum,  when  all  the  chickens  looked  at  him  and  listened  at- 
tentively, while  the  young  man  sang  the  following  song,  accompanying 
it  by  beating  the  drum : 


76      Field  Columbian  Museum  — Anthropology,  Vol.  VIII. 

Aha  ihi  aha 

Kowakoho  ngumanta  (The  chicken  was  grinding  meal), 

Angwushihi  ngumanta  (The  crow  was  grinding  meal), 

Takahayakwi,  tanaymahka. 

Ahaha!  ihihihihii! 

The  m^na  was  sitting  near  the  fireplace.  While  the  young  man 
was  singing  the  song,  the  chickens  all  swayed  their  bodies  from  side 
to  side  to  the  time  of  the  singing,  and  by  doing  so  ground  the  corn 
which  they  had  taken  into  their  bodies.  When  he  had  sung  the  song 
five  times  he  said  to  the  chickens:  "Now  then,  come  and  vomit  your 
meal  into  these  trays.  "  So  one  after  the  other  came  and  vomited  the 
meal  which  it  had  ground  in  its  body  into  the  tray;  It  was  very 
fine  white  meal.  When  they  were  all  through  they  left  the  kiva, 
I  In  this  way  the  chickens  assisted  the  maiden  in  getting  all  that 
corn  ground  quickly,  so  that  she  did  not  have  to  grind  it  herself  as 
is  usually  the  case.  This  meal  they  then  used  afterwards.  But  the 
young  man  had  no  cotton,  and  so  no  bridal  costume  was  prepared 
for  the  bride,  for  which  she  was  sorry.  The  young  man,  however, 
was  a  hunter  and  often  brought  home  rabbits  and  other  game.  After 
the  maiden  had  lived  there  awhile  the  grandmother  said  to  her: 
"Now  then,  you  have  been  here  a  long  time,  you  prepare  some  good 
food."  This  the  mana  did  in  the  morning,  preparing  some  pilcami 
and  other  food.  The  young  man  again  went  hunting  and  returned 
with  rabbits.  The  grandmother  prepared  a  great  deal  of  ndqkwiwi. 
In  the  evening  they  spread  the  food  on  the  floor,  filling  a  great  many 
bowls  and  trays.  When  they  had  spread  out  the  food  the  grand- 
mother went  out  and  called  out:  "You  my  neighbors  here,  come  in 
and  eat,  and  be  not  slow  about  it,  but  come  in  and  eat. " 

Hereupon  the  three  sat  down  and  commenced  to  eat.  While 
they  were  eating  the  people  began  to  come  in.  The  first  one  that 
came  in  carried  under  his  arm  a  large  white  bridal  robe;  the  second 
one  a  small  bridal  robe ;  the  third  one  a  white  knotted  belt ;  the  fourth 
one  a  pair  of  bridal  moccasins;  and  the  fifth  one  a  reed  receptacle. 
Having  placed  the  same  on  the  floor,  they  sat  down  and  ate.  Here- 
upon they  exhorted  the  young  man,  saying  to  him  that  when  he 
would  now  take  his  bride  home  and  live  there  in  the  village  he  should 
be  good  to  the  people  and  he  should  not  be  angry  at  them,  but  should 
benefit  them,  whereupon  they  left  the  kiva. 

Early  in  the  morning  the  grandmother  made  some  yucca  suds 
and  washed  the  mana's  head.  When  her  hair  was  dry  she  took  her 
out  and  sprinkled  meal  to  the  rising  sun.     When  they  returned  she 


March,  1905.    The  Traditions  of  the  Hopi  —  Voth.  77 

dressed  her  up  in  the  bridal  costume.  The  young  man  put  four  water- 
melons in  a  blanket,  and  just  as  the  sun  was  rising  they  all  went  out, 
the  grandmother  sprinkling  a  road  of  meal  for  her  children ,  and  then 
told  them  to  go  on  now,  whereupon  they  proceeded  to  the  village, 
to  the  house  of  the  bride.  Arriving  at  the  house  they  were  welcomed 
by  the  mother  of  the  bride  who  took  the  bridal  costume  and  also  the 
watermelons,  which  the  young  man  had  brought  and  put  every- 
thing away.  Hereupon  the  young  people  lived  in  the  village,  and 
as  the  young  man  was  a  Katcina  the  village  prospered,  it  always 
rained  and  they  had  much  to  eat.  But  by  and  by  his  wife  went 
astray,  at  which  her  husband  became  angry  and  left  the  village, 
returning  to  his  house  again.  After  that  it  did  not  rain  so  much,  the 
people  became  poor,  and  it  is  still  that  way. 

17.     THE   AHOLl   AND  OTHER  WALPI   KATCINAS.' 

Aliksai!  In  Walpi  and  Sitcdmovi  they  were  living,  but  not  at 
the  places  where  the  villages  now  are,  but  where  they  used  to  be. 
In  Walpi  lived  an  old  man,  the  Ah61i  Katcina.  He  had  with  him  a 
little  maiden  who  was  his  sister,  the  Katcin-mana.  As  he  was  very 
old  and  feeble  this  maiden  would  always  lead  him.  In  the  other 
village,  Sitc6movi,  lived  a  youth  with  his  old  grandmother,  and  as 
she  also  was  very  feeble  he  took  care  of  her  and  used  to  lead  her. 
One  time  the  Ahdli  and  the  little  maiden  went  to  their  field  south  of 
Walpi  where  they  wanted  to  plant.  They  carried  with  them  little 
pouches  containing  seeds.  In  their  field  was  a  b^ho  shrine,  and 
when  they  came  to  their  field  the  Katcina  first  deposited  some  prayer- 
offerings  in  the  shrine,  first  some  com -meal  and  then  also  some  nak- 
wakwosis  which  he  drew  forth  from  his  com -meal  bag.  This  bag  he 
had  tied  around  his  neck. 

In  this  shrine  lived  Mdyingwa  and  his  sister  Naydngap  Wuhti. 
"Have  you  come?"  Miiyingwa  said.  "Yes,  we  have  come,"  they 
replied.  "Thanks,"  Naydngap  Wuhti  said,  "thanks,  our  father, 
that  you  have  come.  You  have  remembered  us.  No  one  has 
thought  about  us  for  a  long  time  and  brought  some  offering  here, 
but  you  have  thought  about  us."  And  she  began  to  cry.  Here- 
upon Ah61i  gave  to  each  one  a  stick  upon  which  some  nakwdkwosis 
were  strung,  and  also  some  corn-meal.  Hereupon  NayAngap  Wuhti 
was  crying  still  more.  "Yes,  we  have  come  here,"  the  Katcina 
said,  "we  are  pitying  our  people  because  they  have  not  had  any 
crops  for  a  long  time,  and  now  we  thought  about  you  here  and  have 

'  Told  by  Kuhkuima  (Shupadlavi). 


78      Field  Columbian  Museum — Anthropology,  Vol.  VIII. 

brought  these  prayer-offerings  here.  And  now  you  pity  them  and 
let  it  rain  now,  and  when  it  rains  then  a  crop  will  grow  again  and 
they  will  have  something  to  eat,  and  they  will  then  be  strengthened 
and  revived,  because  they  are  only  living  a  very  little  now. 

Hereupon  he  took  out  his  little  bundles  of  seed  and  gave  to  the 
goddess  a  small  quantity  of  yellow,  blue,  red,  and  white  corn  as  an 
offering.  These  he  placed  before  her  on  the  ground.  The  two 
deities  then  arose.  M6yingwa  had  in  his  left  hand  a  mdngkoho, 
m6ngwikuru,  and  a  perfect  corn-ear  (ch6chmingwuu).  These  he 
pointed  upwards  towards  the  sky.  The  female  deity  held  in  her  hand 
a  squash,  which  was  filled  with  all  kinds  of  seeds,  and  as  MAyingwa 
pointed  up  the  objects  towards  the  sky  she  raised  the  squash  with 
both  hands,  and  then  forcibly  threw  it  on  the  ground  on  the  seeds 
which  the  Ah61i  had  placed  there.  "There,"  she  said,  "in  this  way 
I  have  now  planted  for  all  of  your  people  these  seeds  and  they  will 
now  have  crops."  Hereupon  Mtiyingwa  handed  the  objects  which 
he  held  in  his  hand  to  the  Katcina,  saying,  "You  take  these  with  you 
and  with  them  you  produce  rain  and  crops  for  your  children,  the 
people  in  Wdlpi. " 

So  the  Ah61i  and  the  Katcfn-mana  returned,  first  going  to  their 
booth,  or  shelter  (kfsi),  that  was  near  by  in  the  field..  Here  they 
partook  of  the  food  which  they  had  brought  with  them.  "Thanks," 
the  Ah61i  said,  "thanks  that  our  father  was  willing.  We  shall  not 
now  go  back  to  the  village  in  vain. "  "Yes,  thanks, "  the  mana  also 
said.  Hereupon  they  returned  to  the  village.  It  was  now  late  in 
the  afternoon.  As  they  passed  the  top  of  the  mesa  upon  which  Walpi 
is  now  situated,  they  heard  somebody  singing  on  top  of  the  bluff, 
but  they  went  on,  and  arriving  at  their  kiva  they  sat  down  north  of 
the  fireplace  and  smoked  over  the  objects  which  they  had  brought 
with  them.  "Thanks  that  we  have  returned,"  the  Ah61i  said, 
"that  we  have  not  been  too  late  for  our  people.  We  shall  now 
possess  our  people."  And  as  they  were  smoking  and  thus  talking 
somebody  came  and  entered  the  house.  It  was  the  youth  who  lived 
with  his  old  grandmother  in  Sitcomovi.  He  came  in.  "Thanks 
that  you  have  come,"  he  said,  "thanks  that  you  have  come  and  pro- 
vided something  for  our  people  here,"  whereupon  he  shook  hands 
with  them.  "Sit  down,"  Ahdli  said,  "and  smoke,  too."  So  the 
youth  filled  the  pipe  with  tobacco  that  he  had  brought  with  him  and 
also  smoked  over  the  objects.  He  took  special  pains  to  blow  the 
smoke  in  ringlets  upon  the  objects.  After  he  had  done  that  four 
times,  also  praying  to  the  objects,  they  became  moist  so  that  the 
water  was  beginning  to  flow  from  them,  indicating  that  their  efforts 


March,  1905.    The  Traditions  of  the  Hopi  ■ —  Voth.  79 

had  been  successful  and  that  these  objects  would  produce  rain, 
which  was  symbolized  by  this  moisture. 

Hereupon  the  youth  prepared  to  return  to  his  home,  but  Ah61i 
restrained  him  and  said:  "Now,  to-morrow  when  the  sun  rises  we 
shall  make  a  prayer-offering  and  you  must  do  the  same,  because 
when  we  came  we  heard  somebody  sing  away  up  there  somewhere." 
So  early  the  next  morning  they  dressed  up  in  their  costumes,  the 
Katcina  being  dressed  in  a  tliihi,  a  kilt,  and  his  mask;  his  body  also 
being  painted  nicely.  In  his  right  hand  he  carried  a  stick,  natfingpi,  to 
the  middle  of  which  were  tied  beads  and  a  bundle  of  bahos.  In  his 
left  hand  he  carried  the  objects  which  he  had  obtained  the  previous 
day.  The  mana  was  dressed  as  the  Katcfn-manas  are  yet  dressed 
to-day.  She  carried  in  her  left  arm  a  tray  (p6ta),  containing 
different  kinds  of  seeds.  They  proceeded  to  a  baho  shrine  west  of 
the  present  village  of  Walpi,  half-way  down  the  mesa.  Here  they 
sprinkled  a  little  meal  to  the  sun  and  on  the  shrine,  this  little  rite 
being  called  kiiivato.  As  they  were  performing  this  rite  they  again 
heard  the  same  voice  singing  on  top  of  the  mesa,  which  they  had 
heard  before. 

There  were  then  no  villages  on  top  of  the  mesa,  but  the  shrine  of 
TaMwhtoika  was  there  already,  and  at  this  shrine  some  one  was  sing- 
ing. When  looking  up  they  say  that  it  was  the  Big-Hom  (Wopakal) 
Katcina.  Hereupon  they  returned  to  their  house,  but  immediately 
started  up  on  the  mesa  to  look  for  and  meet  the  one  that  they  had 
heard  singing.  So  they  went  up  and  reached  the  top  of  the  mesa 
somewhat  west  of  the  bah6ki.  Here  they  noticed  some  one  dressed 
in  a  white  mask  with  very  small  openings  for  the  mouth  and  eyes. 
His  body  was  also  white  and  he  wore  a  thin  bandoleer  with  blue 
yarn  over  his  shoulder.  He  was  standing  by  the  side  of  the  shrine 
shaking  a  rattle  of  bones  slowly  up  and  down.  After  having  shaken 
the  rattle  four  times  he  started  off.  "Wait,"  the  Ah61i  Katcina 
said,  "wait,  we  have  heard  some  singing  up  here  and  want  to  see 
who  it  is."  "Yes,"  the  other  Katcina,  which  was  the  Aototo,  re- 
plied, "yes,  I  am  not  singing,  but  we  are  two  of  us  here,  and  the 
other  one  was  singing. "  By  this  time  the  Big-Hom  Katcina  came 
from  the  west  end  of  the  mesa  holding  in  his  left  hand  a  bow,  and 
having  a  quiver  strung  over  his  right  shoulder.  He  had  a  green 
mask  with  a  big  horn  on  the  right  side  and  an  ear  on  the  left.  He 
wore  a  nice  kilt,  nice  ankle  bands,  and  his  body  was  painted  up 
nicely.  When  he  arrived  at  the  shrine  he  asked  the  Aototo:  "Why 
do  you  tarry  here?"  "Yes,"  the  Aototo  replied,  "these  are  detain- 
ing me. "     "Why?"  the  Big-Hom  Katcina  asked.     "We  heard  some- 


8o      Field  Columbian  Museum  — Anthropology,  Vol.  VIII. 

body  singing  here,"  the  Ah61i  replied,  "and  we  came  up  here  to  see 
who  it  was,  and  so  it  is  you.  Now,  what  do  you  think,"  he  con- 
tinued, "let  us  go  down  all  together  and  then  we  shall  possess  the 
people,"  and  he  told  the  Katcinas  about  what  they  had  obtained 
and  were  going  to  do.  So  the  two  Katcinas  were  willing  and  they 
prepared  to  go  down. 

The  Aototo  took  the  lead  and  was  followed  by  the  Ah61i  Katcina, 
and  the  mana,  the  Big-Horn  Katcina  coming  last.  •  This  way  they 
went  down  a  part  of  the  way  at  a  place  west  of  the  present  village  of 
Hano.  Here  they  made  a  baho  shrine  (bah6ki),  erecting  some  stones 
as  a  mark  between  the  villages  of  Hano  and  Sitc6movi.  This  shrine 
is  still  there.  They  then  went  farther  down  to  the  present  gap  north 
of  Hdno  to  the  large  shrine  with  the  twisted  stone  which  is  still  there. 
Here  they  met  somebody  coming  out  of  that  shrine  and  then  going  up 
and  down  there.  It  was  somebody  dangerous  (nukpana),  who  had 
large  protruding  eyes  and  a  big  mouth  in  his  mask,  and  many  rattles 
around  his  body  and  along  the  front  part  of  his  legs.  His  arms  were 
painted  white,  his  body  red.  Around  his  shoulders  he  had  a  small 
blanket  of  rabbit  skin.  On  his  feet;  he  had  old,  torn,  black  mocca- 
sins. In  his  right  hand  he  had  a  large  knife,  in  his  left  hand  a  crook, 
to  which  a  number  of  m6sililis  were  attached.'  It  was  the  Cooyoko, 
who  used  to  kill  and  devour  children  there.  When  the  Katcinas  saw 
him  they  said  to  him:  "Do  not  trouble  us,  we  are  going  to  possess 
these  people  here.  We  are  going  home  now.  You  can  destroy  the 
bad  ones,  since  you  are  bad  anyway,  but  do  not  trouble  us.  " 

Heretipon  they  descended  and  went  to  their  home.  When  they 
arrived  at  the  house  of  the  Ah61i,  which  was  a  very  beautiful  house, 
the  Ahdli  said:  "Now,  here  we  are,  and  you  stay  with  us.  It  is  not 
good  down  here  it  does  not  rain,  but  up  there  where  you  are  it  is 
better.  When  it  will  rain  here  you  can  go  back,  but  we  want  to  help 
the  people  first.  So  to-morrow  morning  we  shall  go  to  the  fields  and 
plant  for  the  people. "  During  the  night  they  did  not  sleep  but  they 
were  singing  all  night,  on  their  masks,  which  they  had  standing  in  a 
row  in  the  north  side  of  the  room.  When  the  yellow  dawn  was  ap- 
pearing before  sunrise  it  commenced  to  rain,  and  it  rained  hard. 
Towards  noon  the  Katcinas  dressed  up,  putting  on  their  masks,  went 
out,  crossed  the  mesa,  came  to  the  fields  south  of  the  mesa,  and 
there  they  beheld  large  fields  of  corn,  patches  filled  with  melons, 
watermelons,  and   squashes.     Everything  was   growing  beautifully. 

'  M6sililis,  cone-shaped  shells  from  one  to  two  inches  long,  which  are  tied  by  means  of  thin 
buckskin  thongs  to  sticks  that  are  from  six  to  eight  inches  long  and  bent  at  one  end.  These  rat- 
tles are  highly  prized  by  the  Hopi  and  are  used  in  various  ceremonies,  but,  chiefly  in  those  of  the 
Piute  Fraternities.     Shells  of  this  kind  are  among  the  objects  found  in  the  ruins  of  Tusayan. 


March,  1905.    The  Traditions  of  the  Hopi  —  Voth.  81 

Having  looked  around  a  little  while  they  turned  around,  taking  with 
them  a  watermelon,  an  ear  of  fresh  com,  and  a  melon.  It  was  still 
raining  so  that  their  feet  sank  deep  into  the  ground. 

When  they  arrived  close  to  the  mesa  somebody  met  them.  It 
was  Big-Skeleton  (Wok6masauwuu),  who  owns  the  earth  and  the 
fields.  He  lived  about  half-way  down  the  mesa  near  the  mesa  point. 
He  told  the  Katcinas  that  they  should  go  up  the  mesa  and  prepare 
a  house  there  and-  live  there,  and  from  there  they  should  perform 
their  rites.  So  they  went  up  on  top  of  the  mesa  and  have  lived 
there  ever  since.  Soon  after  that  the  Walpi  also  commenced  to  move 
up  the  mesa  and  build  the  new  village,  where  it  is  at  the  present  time 
situated. 

18.     THE   TWO  WAR  GODS  AND  THE   TWO    MAIDENS.' 

A  long  time  ago  Pookonghoya  and  his  little  brother  Bal6ngahoya 
lived  north  of  the  village  at  the  shrine  of  the  Ach^mali.  One  day 
they  heard  that  two  beautiful  maidens  were  watching  some  fields  west 
of  the  village  of  Htickovi,  of  which  the  ruins  may  still  be  seen  a  few 
miles  north-west  of  Oraibi.  They  concluded  that  they  would  go  hunt- 
ing and  at  the  same  time  visit  those  two  maidens.  When  they  arrived 
there  the  maidens  joyfully  greeted  them  and  they  were  joking  and 
teasing  each  other.  The  maidens  believed  that  the  two  brothers  had 
come  with  the  intention  to  marry  them,  and  they  said,  in  a  half -jest- 
ing manner,  to  their  suitors:  "We  will  cut  off  an  arm  from  each  one 
of  you,  and  if  you  do  not  die  you  may  own  us.  "  The  younger  brother 
was  at  once  willing,  saying  to  his  elder  brother:  "They  are  beautiful; 
let  us  not  be  afraid  of  having  our  arm  cut  off."  The  elder  brother 
hesitated,  saying,  that  that  would  hurt.  So  the  younger  brother 
said,  "I  am  willing, "  laid  his  right  arm  over  the  edge  of  the  mealing 
trough  at  which  the  maidens  had  been  working,  and  one  of  the  maid- 
ens struck  the  arm  with  the  upper  mealing  stone  and  cut  it  off,  the 
arm  dropping  into  the  trough  or  bin.  His  elder  brother  hereupon 
laid  his  arm  over  the  edge  of  the  bin,  which  consisted  of  a  thin,  sharp 
slab,  and  the  other  maiden  also  cut  his  arm  off  with  her  mealing  stone. 
Now  the  two  brothers  said:  "If  we  recover,  we  shall  come  after  you. 
Hand  us  our  arms  now. "  The  maidens  did  so  and  the  two  brothers 
left,  each  one  carrying  his  severed  arm.  Arriving  at  their  home 
north  of  Oraibi,  they  told  their  grandmother  what  had  happened. 
"There,"  she  said,  "you  have  been  in  something  again  and  have 
done  some  mischief."     "Yes,"  they  said,  "We  met  two  beautiful 

'  Told  by  Qdyiwaima  (Oraibi). 


82      Field  Columbian  Museum  — Anthropology,  Vol.  VIII. 

maidens  and  liked  them  very  much,  and  so  we  allowed  them  to  cut 
ofif  our  arms."  "Very  well,"  she  said,  "I  am  going  to  set  you  right 
again. "  So  she  asked  them  to  lay  down  north  of  the  fireplace. 
She  placed  the  two  arms  by  their  sides,  covered  them  up,  whereupon 
she  commenced  to  sing  a  song.  When  she  was  through  singing,  she 
told  them  now  to  get  up.  They  did  so  and  found  their  arms  healed. 
The  next  day  they  proceeded  to  the  house  of  the  maidens,  who 
were  surprised  to  see  them  fully  recovered.  The  older  of  the  two 
sisters  was  the  prettier  one  and  P6ok6nghoya  wanted  to  choose  that 
one.  His  younger  brother  protested,  saying:  "Yesterday  you  were 
not  willing  to  have  your  arm  cut  off,  as  you  were  then  afraid,  and  now 
you  want  to  have  the  first  choice.  I  had  my  arm  cut  off  first  and  I 
am  going  to  choose  first,"  to  which  his  elder  brother  finally  con- 
sented. They  slept  with  the  maidens  that  night  and  then  left  them 
and  returned  to  their  home  north  of  Oraibi. 

19.    THE    POOKONGHOYAS  AND  THE   CANNIBAL   MONSTER.' 

A  very  long  time  ago  a  large  monster,  whom  our  forefathers  called 
Shfta,  lived  somewhere  in  the  west,  and  used  to  come  to  the  village 
of  Orafbi  and  wherever  it  would  find  children  it  would  devour  them. 
Often  also  grown  people  were  eaten  by  the  monster.  The  people  be- 
came very  much  alarmed  over  the  matter,  and  especially  the  village 
chief  was  very  much  worried  over  it.  Finally  he  concluded  to  ask 
the  Pookdnghoyas  for  assistance.  These  latter,  namely  P6ok6nghoya 
and  his  younger  brother  Bal6ngahoya,  lived  north  of  and  close  to  the 
village  of  Orafbi.  When  the  village  chief  asked  them  to  rid  them  of 
this  monster  they  told  him  to  make  an  arrow  for  each  one  of  them. 
He  did  so,  using  for  the  shaft  feathers,  the  wing  feathers  of  the  blue- 
bird. These  arrows  he  brought  to  the  little  War  Gods  mentioned. 
They  said  to  each  other:  "Now  let  us  go  and  see  whether  such  a 
monster  exists  and  whether  we  can  find  it."  So  they  first  went  to 
Orafbi  and  kept  on  the  watch  around  the  village.  One  time,  when 
they  were  on  the  east  side  of  the  village  at  the  edge  of  the  mesa,  they 
noticed  something  approaching  from  the  west  side.  They  at  once 
went  there  and  saw  that  it  was  the  monster  that  they  were  to  destroy. 
When  the  monster  met  the  two  brothers  it  said  to  them:  "I  eat 
you"  (Shita).  Both  brothers  objected.  The  monster  at  once  swal- 
lowed the  older  one  and  then  the  other  one.  They  found  that  it  was 
not  dark  inside  of  the  monster,  in  fact,  they  found  themselves  on  a 
path  which,  the  younger  brother,  who  had  been  swallowed  last,  fol- 

*  Told  by  Qoydwaima  (OraIbi) . 


March,  1905.     The  Traditions  of  the  Hopi  • —  Voth.  83 

lowed,  soon  overtaking  his  older  brother.  The  two  brothers  laughed 
and  said  to  each  other:  "So  this  is  the  way  we  find  it  here.  We  are 
not  going  to  die  here. "  They  found  that  the  path  on  which  they 
were  going  was  the  oesophagus  of  the  monster,  which  led  into  its 
stomach.  In  the  latter  they  found  a  great  many  people  of  different 
nationalities  which  the  monster  had  devoured  in  different  parts  of 
the  earth;  in  fact,  they  found  the  stomach  to  be  a  little  world  in  it- 
self, with  grass,  trees,  rock,  etc. 

Before  the  two  brothers  had  left  their  home  on  their  expedition 
to  kill  the  monster,  if  possible,  their  grandmother  had  told  them  that 
in  case  the  monster  should  swallow  them  too,  to  try  to  find  its  heart; 
if  they  could  shoot  into  the  heart  the  monster  would. die.  So  they 
concluded  that  they  would  now  go  in  search  of  the  heart  of  the 
monster.  They  finally  found  the  path  which  led  out  of  the  stomach , 
and  after  following  that  path  quite  a  distance  they  saw  way  above 
them  hanging  something  which  they  at  once  concluded  must  be  the 
heart  of  the  monster.  P6ok6nghoya  at  once  shot  an  arrow  at  it,  but 
failed  to  reach  it,  the  arrow  dropping  back.  Hereupon  his  younger 
brother  tried  it  and  his  arrow  pierced  the  heart,  whereupon  the 
older  brother  also  shot  his  arrow  into  the  heart.  Then  it  became 
dark  and  the  people  noticed  that  the  monster  was  dying.  The  two 
brothers  called  all  the  people  together  and  said  to  them:  "Now 
let  us  get  out. "  They  led  them  along  the  path  to  the  mouth  of  the 
monster,  but  found  that  they  could  not  get  out  because  the  teeth  of 
the  monster  had  set  firmly  in  death.  They  tried  in  vain  to  open  the 
mouth  but  finally  discovered  a  passage  leading  up  into  the  nose. 
Through  this  they  then  emerged. 

It  was  found  that  a  great  many  people  assembled  there  north  of 
the  village.  The  village  chief  had  cried  out  that  a  great  many  peo- 
ple had  arrived  north  of  the  village  and  asked  his  people  to  assemble 
there  too.  They  did  so  and  many  found  their  children  and  relatives 
that  had  been  carried  off  by  the  monster,  and  were  very  glad  to  have 
them  back  again. 

The  two  brothers  then  said  to  the  others  that  they  should  now 
move  on  and  try  to  find  their  own  homes  where  they  had  come  from, 
which  they  did,  settling  down  temporarily  at  different  places,  which 
accounts  for  the  many  small  ruins  scattered  throughout  the  country 
The  old  people  say  that  this  monster  was  really  a  world  or  a  country, 
as  some  call  it,  similar  to  the  world  that  we  are  living  in. 


84      Field  Columbian  Museum  — Anthropology,  Vol.  VIII. 


20.     POOKONGHOYA   AND  HIS  BROTHER  AS   THIEVES.' 

Aliksai!  At  Shong6pavi  they  were  living;  at  the  place  where 
Shongopavi  used  to  be  and  where  there  are  still  the  ruins  of  the  old 
village,  they  were  living.  North  of  the  village,  but  close  by,  lived 
P6okong^  and  his  brother.  They  lived  there  with  their  grandmother. 
Often  they  would  play  with  their  ball,  and  one  time  they  were  also 
playing  with  their  ball,  striking  it,  and  playing  with  it  towards  Toriva. 
When  they  arrived  here  they  were  thirsty,  and  went  into  the  spring 
to  drink  water.  When  they  had  satisfied  their  thirst  they  were 
going  to  continue  their  playing,  when  they  saw  a  lot  of  bahos  at  the 
place  where  the  water  comes  out.  "Let  us  take  these  along,"  the 
younger  brother  said,  and  taking  one  of  the  bd,hos,  he  swallowed  it. 
"You  swallow  one  too,"  he  then  said  to  his  elder  brother;  but  by  this 
time  the  latter  discovered  in  the  recess  in  the  rocks  somewhat  high 
up,  some  potsherds,  or  bowls,  with  different  kinds  of  paints  which 
the  Flute  priests  had  deposited  there.  "Let  us  take  some  of  this," 
he  said  to  his  younger  brother,  whereupon  he  put  into  his  ball,  through 
little  holes  and  openings  that  had  been  made  in  the  buckskin  cover- 
ing through  long  usage,  some  of  each  kind  of  paint ._  After  having 
put  the  paints  into  the  ball  he  sewed  up  the  holes.  Hereupon  he 
replaced  the  ball  again  and  then  said  to  his  brother:  "Now  let  us 
go,  and  before  we  will  get  home  it  will  rain  if  we  continue  to  beat  our 
ball  now  in  this  way. " 

So  they  started,  beating  the  ball  towards  the  Corn-Ear  Bluffs  that 
are  still  standing  at  the  place  where  the  old  village  of  Mish6ngnovi 
used  to  be.  One  of  the  brothers  was  beating  the  ball  forward  and  the 
other  one  backward,  and  in  this  way  they  proceeded  to  the  village. 
Before  they  had  reached  the  village,  the  people  of  Mishongnovi  had 
discovered  them.  They  were  beating  their  ball  around  north  of  the 
village  for  a  little  while,  the  children  of  the  village  looking  on  and 
shouting  'at  them.  Hereupon  they  entered  the  village  and  kept 
beating  their  ball  through  the  village.  All  at  once  they  entered  one 
of  the  kivas  and  found  that  the  Flute  priests  were  assembled  in  this 
kiva  for  their  ceremony.  In  one  of  the  trays  that  were  standing  on 
the  floor  was  lying  a  lightning  frame,  thunder  board,  netted  water 
jug,  etc.  This  tray  they  grabbed  and  went  out.  None  of  the  priests 
said  anything. 

Hereupon  they  went  into  another  kiya  where  the  Snake  priests 

'  Told  by  K<ihkuima  (Shupatilavi) . 

2  P6okong  and  the  diminutive  form  Pookonghoya  are  used  promiscuously  by  the  Hopi,  as 
mav  be  seen  in  several  of  these  tales. 


March,  1905.     The  Traditions  of  the  Hopi  —  Votii.  85 

were  assembled  for  their  ceremony.  They  were  just  washing  the 
snakes  in  a  bowl.  The  P6ok6nghoyas  grabbed  a  bull-snake  (I6I60- 
kong),  put  it  into  a  snake-sack  and  left  the  kiva,  the  younger  brother 
holding  this  bag  under  one  arm,  the  elder  brother  carrying  the  tray 
with  the  objects.  In  this  manner  they  proceeded  towards  the  Corn- 
Ear  bluffs,  constantly  beating  their  ball.  When  they  arrived  at  the 
Corn-Ear  Bluffs  they  found  a  great  many  bahos,  little  artificial  melons, 
watermelons,  and  peaches  which  the  Hopi  had  made  and  deposited 
in  the  different  niches,  cracks,  etc.  They  had  been  deposited  here 
by  the  different  societies  in  their  different  ceremonies  as  prayer- 
offerings,  that  they  might  have  an  abundance  of  these  things.  On 
top  of  the  rocks  they  saw  the  Watcher  (Ttiwalahka),  who  owns  this 
rock.  It  was  Cotukvnangwuu,  who  was  sitting  there  in  the  form  of 
an  old  man.  "Oh  my!"  the  younger  brother  said,  "How  many 
prayer-offerings  there  are  here !  Let  us  steal  some  of  them  and  take 
them  home;"  but  the  elder  brother  refused  to  do  so,  so  the  younger 
brother  ascended  the  rock  along  a  crack  and  took  from  one  of 
the  places  where  the  prayer-offerings  had  been  deposited  a  corn 
baho,  a  watermelon,  and  a  melon,  and  brought  them  down. 

Hereupon  they  started  homeward  again,  beating  their  ball.  They 
again  went  by  the  spring  Toriva  where  they  drank,  this  time,  how- 
ever, not  stealing  anything.  They  then  started  towards  Shongopavi 
along  the  trail.  After  they  had  gone  a  little  distance  they  shot  the 
lightning  frame,  and  twirled  the  bullroarer  several  times.  By  the 
time  they  had  reached  the  canyon,  or  gulch,  right  east  of  Shongopavi, 
and  as  they  were  beginning  to  ascend  to  the  village,  clouds  had 
gathered  in  the  sky  and  it  began  to  thunder  and  rays  of  lightning 
began  shooting  through  the  sky.     Soon  it  began  to  rain. 

They  began  to  run  towards  their  house,  and  just  as  they  arrived 
there  they  once  more  shot  the  lightning  frame  and  twirled  the  thunder 
board.  By  this  time  it  thundered  very  hard  and  loud,  and  lightning 
was  flashing.  One  of  the  Hopi  houses  in  the  village  was  struck  and 
shattered.  By  this  time  they  had  arrived  at  their  house.  "Who 
are  those  little  mischief  makers  that  are  coming  there?"  their  grand- 
mother said.  "You  are  bad."  But  the  two  brothers  rushed  into 
the  house  and  put  the  lightning  frame,  thunder  board,  the  snake, 
the  little  artificial  melons,  bahos  and  the  paint,  which  they  had 
brought  with  them,  quickly  but  secretly  into  two  pots  which  they 
covered  up.  And  because  the  P6ok6nghoyas  afterwards  had  these 
things  they  were  the  cause  that  it  always  rained  and  the  Hopi  had 
good  crops. 


86      Field  Columbian  Museum — Anthropology,  Vol.  VIII. 

21.     HOW    THE    POOKONGS    DESTROYED    COOYOKO    AND 

HIS   WIFE.i 

Haliksai!  In  Oraibi  the  people  were  living,  but  there  were  a 
great  many  people  at  that  time  living  there,  and  it  frequently  hap- 
pened that  when  the  men  or  women  would  get  wood,  some  of  them 
did  not  return,  and  the  people  were  thinking  about  it  and  wondering 
what  became  of  these  people,  whether  they  had  gone  away  or  whether 
they  had  been  killed.  They  were  worried  about  it.  So  one  time  a 
man  again  went  after  wood.  He  took  his  straps,  tied  them  around 
his  body  and  went  to  H6tvala  (a  spring  about  five  miles  northwest 
of  Orafbi).  North  of  this  spring  he  gathered  some  wood,  made  the 
usual  frame-work  of  wooded  sticks  into  which  he  piled  the  wood, 
put  the  wood  on  his  back,  and  went  to  the  path  leading  to  Oraibi, 
when  he  heard  a  voice.     Somebody  was  singing  the  following  song: 

lya  yahina  kilicina  hanaa, 

lya  yahina  kilicina  hanaa, 

Honayish  pichiya  cakicta, 

Kooyna  ahinahina, 

Tovashkakolita  Coovokooo. 


These  words  are  archaic 
>  and  are  not  understood  by 
the  Hopi. 


It  was  the  C6oyoko.  When  he  saw  that  somebody  came  with  wood, 
he  said:  "Now  then,  I  shall  feast  upon  that  one."  The  man  carry- 
ing the  wood,  however,  quickly  threw  down  his  large  burden  of  wood 
and  crawled  under  it.  When  the  C6oyoko  arrived  at  the  place  he 
.could  not  find  the  man,  and  thought  he  had  escaped.  "Let  me  go 
on  farther,  I  may  find  some  one  else,"  he  said,  and  so  proceeded  to 
another  place  in  the  woods  singing  the  same  song  again.  Here  he 
found  a  woman  getting  a  burden  of  wood  ready.  "Now  then,  I 
shall  feast  upon  that  one,"  he  said  again. 

When  the  woman  saw  him  she  was  very  much  afraid  and  ran  and 
climbed  a  juniper-tree,  micturating  as  she  did  so.  When  the  C6oyoko 
arrived  at  the  tree  he  noticed  some  moisture  on  the  ground  and 
said:  "There  must  be  clouds  somewhere,  it  has  been  raining."  So 
he  left  the  place  and  went  westward  saying:  "I  shall  hunt  somebody 
else,"  and  as  he  went  along  he  sang  the  same  song  again.  The  man 
whom  he  had  met  first,  had  in  the  meanwhile  escaped,  and  the  woman 
also  climbed  down,  when  the  Cooyoko  had  left  her,  and  ran  away  to 
the  village.  These  two  informed  the  people  in  the  village  that  it 
was  C6oyoko  who  killed  the  Orafbi  people.  When  the  village  chief 
heard  this  he  was  very  sorry  and  was  thinking.  He  was  thinking  in 
the  night  who  could  help  him. 

»  Told  by  Kwdyeshva  (Oraibi), 


March,  1905.    The  Traditions  of  the  Hopi  —  Voth.  87 

So  the  next  morning  he  went  over  to  the  shrine  of  Achamali 
(about  one-eighth  of  a  mile  north  of  Oraibi),  where  the  P6okongs 
(Pookonghoya  and  Bal6ongawhoya)  lived  with  their  grandmother, 
Spider  Woman.  Spider  Woman  told  him  to  come  in  and  sit  down. 
The  two  brothers  were  playing  with  their  ball  and  did  not  hear  the 
chief  enter.  The  woman  told  them  to  stop,  as  some  one  had  come  in, 
but  they  would  not  listen,  so  she  struck  one  over  the  back.  "What 
is  it?"  he  said,  but  continued  to  play.  She  finally  grasped  him  by 
both  arms  and  told  him  to  stop  as  somebody  had  come  in.  So  they 
stopped  their  playing.  Hereupon  she  said  to  the  chief:  "Now, 
what  is  it?  You  certainly  have  come  for  some  reason."  "Yes," 
he  said;  "these,  my  children  here  in  Oraibi  when  they  get  wood  they 
are  killed,  and  it  is  C6oyoko  who  kills  them,  and  I  want  you  to  take 
revenge  on  him.  That  is  the  reason  why  I  have  come  here.  "  "Yes,  " 
they  said,  "he  does  it.  He  is  our  uncle  and  he  is  bad,  but  we  shall 
help  you.  We  shall  go  there."  Hereupon  the  chief  asked  them 
what  they  would  want  for  it.  They  said  that  he  should  make  some 
of  those  balls,  when  they  had  killed  him,  because  those  were  what 
they  wanted. 

The  chief  hereupon  returned  to  the  village.  The  next  morning 
the  two  brothers  took  their  bow,  their  arrows,  which  consisted  of 
lightning,  and  their  ball.  As  they  went  along  they  kept  striking 
their  ball  before  them.  One  of  them  struck  it  forward,  and  the 
other  one  backward,  and  in  this  way  they  slowly  proceeded.  They 
finally  arrived  at  the  Cdoyoko's  house.  This  was  located  at  Munaovi 
on  top  of  the  mesa,  a  short  distance  east  of  Oraibi  (about  four  miles). 
When  they  came  here  they  looked  into  the  house,  but  C6oyoko  was 
gone.  His  wife,  Cdoyok  Wuhti,  had  also  gone  away.  They  followed 
the  tracks  of  the  latter  westward,  and  found  her  at  a  place  sitting 
and  killing  white  lice  in  her  dress.  "There  is  somebody  sitting," 
they  said  to  each  other,  and  laughed  at  her.  "Now  let  us  do  some- 
thing to  her,"  the  elder  brother  said,  "because  she  does  not  notice 
us."  Hereupon  they  both  shot  a  lightning  arrow  at  her,  which 
shattered  her  to  pieces.  "Now,  let  us  go  to  the  house,"  they  said, 
which  they  did. 

When  they  arrived  there  C6oyoko  had  not  yet  returned,  so  they 
went  in  and  looked  around.  They  found  in  one  of  the  rooms  still 
fresh  human  flesh  that  had  just  been  fried,  and  they  found  hanging 
on  the  wall  a  great  many  beads,  clothing,  and  scalps  that  had  been 
taken  from  the  Hopi  whom  the  C6oyoko  had  killed.  Here  they  now 
waited  for  the  return  of  C6oyoko.  Soon  they  heard  him  come.  He 
was  singing  the  same  song  that  he  had  been  singing  before.     "He 


88      Field  Columbian  Museum  — Anthropology,  Vol.  VIII. 

is  coming  now,"  the  youths  said  to  each  other,  and  when  he  came 
upon  the  roof  of  the  house  or  kiva  they  heard  him  throw  down  some- 
thing. "  He  has  killed  somebody  again,  because  he  is  throwing  down 
something,"  they  said  to  each  other.  When  C6oyoko  came  into  the 
kiva  he  found  no  one  there,  and  said  to  himself:  "She  has  not  yet 
returned,"  referring  to  his  wife,  "because  there  is  no  fire  at  the 
fireplace."  He  laid  down  his  bow  and  arrows  and  his  stone  axe, 
and  hunted  for  something  to  eat. 

The  Pookonghoyas  had  hidden  themselves  behind  the  mealing- 
bin.  When  they  saw  him  walking  around  there  they  said  to  each 
other:  "Now  let  us  kill  him."  So  each  one  shot  lightning  arrows  at 
him  and  he  was  killed.  The  P6ok6nghoyas  hereupon  took  his  knife, 
scalped  him,  and  then  took  many  beads  and  a  great  many  other 
things  that  they  found  in  the  house,  and  returned  to  their  home.  So 
they  were  now  very  wealthy.  Going  home  they  did  not  strike  their 
ball  before  them  because  they  had  so  many  things  to  carry.  When 
they  had  arrived  in  their  home  they  had  a  dance,  swinging  the  scalp 
of  the  C6oyoko  while  they  were  dancing  and  singing  the  following 
song : 

Aynikohinahina , 

Ay  nikohinahina , 

Aynikohinahina , 

Hataina,  hataina, 

Aynikohinahina 

Pookonghoyo,  Cooyoyoko 

(The)  Pookongs,  (the  )Cooy- 
oko. 

Taalcha,  hataina  hataina 

Aynikohina  hina. 


The  words  are  archaic 

and  no  longer  understood 

except    the    two    proper 

)■  names  and  the  word  taal- 

I 

cha.  The  last  word  is 
said  to  be  the  Navaho- 
word  for  kill. 


When  the  village  chief  heard  that  they  had  returned  he  cut  two 
round  pieces  out  of  a  large  buckskin  and  made  two  nice  balls  of  these 
two  pieces.  He  also  made  a  ball  stick  for  each  one.  These  he  took 
and  went  to  the  house  of  the  P6okongs.  ' '  What  have  you  found  out  ? ' ' 
he  asked  them.  "We  have  killed  them,"  they  replied.  "Thanks," 
he  said,  "that  you  have  killed  them."  Hereupon  he  handed  them 
the  balls  and  sticks.  After  that  the  Hopi  always  returned  when  they 
went  after  wood. 


March,  1905.     The  Tr.\ditions  of  the  Hopi  —  Voth.  89 

22.   HOW  POOKONG   KILLED  THE   BEAR.' 

In  Mish6ngnovi  they,  were  living,  and  a  bear  used  to  kill  the  peo- 
ple. At  the  Skeleton  Katcina  house  lived  the  P6okong  with  his 
grandmother,  and'the  bear  was  killing  the  people.  If  some  one  went 
to  his  field  he  was  killed.  The  chief  was  unhappy  over  it  and  was 
thinking  about  it.  He  was  thinking  about  sending  P6okong  after  it, 
and  for  this  now  the  time  had  arrived.  And  now  he  made  a  bow  for 
the  P6okong  of  hard  wood,  and  he  made  arrows  and  put  parrot 
feathers  on  the  arrows,  and  on  one  of  the  arrows  he  put  blue-bird 
feathers.  He  also  made  a  ball  that  he  cut  from  a  buckskin.  He 
sewed  it  and  put  cotton  into  it  and  then  tied  it  up  tightly.  He  made 
one  of  them  and  rubbed  red  ochre  (ctita)  on  it,  and  for  the  grand- 
mother he  made  one  b^ho. 

When  he  was  done  he  brought  this  to  the  house  of  the  P6okong. 
The  grandmother  asked:  "What  are  you  doing?"  "Yes,"  he  said, 
"when  these,  my  children,  are  killed  by  a  bear  I  am  not  happy." 
"Hao, "  she  said  to  him.  and  now  the  chief  said:  "Yes,  hence  I  have 
brought  this  for  you,"  and  then  he  handed  it  to  the  grandmother. 
She  was  happy.  "Thanks,"  she  said,  "thanks."  Then  he  said  to 
the  P6okong:  "With  this  you  kill  the  bear,  because  I  have  made 
this  for  you;"  whereupon  he  gave  the  ball,  the  bow  and  arrows,  and 
the  ball  stick  to  the  P6okong.  "Thanks,  thanks,"  the  Pfiokong 
said,  and  was  happy.  Now  he  went  to  hunt  the  bear.  The  bear 
was  just  going  around  to  hunt  for  some  one,  and  the  P6okong  was 
also  going  about  in  that  way,  and  sure  enough,  something  came  to 
him,  running.  Now  it  stood  up,  holding  up  the  paws.  Now  the 
Pdokong  being  seated,  aimed.  "  Haha  (very  well), "  the  bear  had  now 
about  arrived,  but  when  he  had  not  yet  quite  arrived,  the  P6okong 
shot  and  hit  him  in  the  throat.  When  he  had  shot  the  bear  fell,  and 
now  he  hit  him  with  the  ball  stick,  and  the  bear  died. 

He  then  skinned  him,  the  legs  first,  but  he  did  not  cut  the  abdo- 
men. He  left  the  skin  in  the  form  of  a  bag,  pulling  it  over  his  head 
like  a  shirt,  but  from  the  feet  he  cut  off  the  claws.  Now  he  filled  it 
up  tightly  with  dry  grass.  When  he  was  done  he  had  made  some- 
thing like  a  bear.  Oh!  it  was  like  an  ugly  bear.  Now  he  tied  a 
woollen  rope  around  his  neck.  Then  he  tied  it  to  himself  and  drag- 
ging it  ran  very  fast,  screaming:  "Uhii,  a  bear  is  following  me,"  as 
he  ran.  Now  the  people  saw  it.  Sure  enough,  a  bear  came  follow- 
ing somebody,  and  he  had  almost  caught  him.  "Why,  he  is  follow- 
ing the  Pdokong, "  the  people  said,  and  then  they  ran.     Now  they 

'  Told  by  Lomdvantiwa  (Shupaiilavi) 


90      Field  Columbian  Museum  — Anthropology,  Vol.  VIII. 

told  the  grandmother,  "A  bear  is  following  your  grandchild."     Now 
alas!     the  grandmother  ran  away  crying,  and  went  into  her  kiva. 

The  P6okong  ascended  to  the  house  and  threw  the  bear  to  the 
grandmother.  The  grandmother  now,  because  she  was  so  scared, 
died  at  once.  The  P6okong  laughed  at  the  grandmother  and  kicked 
her.  "Get  up^ "  he  said  to  her,  and  the  grandmother  woke  up. 
.When  she  sat  up  she  whipped  her  grandchild  hard.  "You  are 
naughty,  you  have  scared  me,"  she  said  to  him;  but  he  had  been  drag- 
ging something  dead.  The  chief  was  very  happy  because  he  heard 
that  he  had  killed  him.  From  that  time  the  bear  stopped.  After 
that  he  killed  no  more  people.     So  after  that  it  was  better. 

23.     THE   POOKONGS   ATTEND  A   DANCE.' 

Haliksai!  In  Oraibi  the  people  were  living,  and  north  of  the  vil- 
lage at  Achamali  lived  the  P6okongs  with  their  grandmother.  Spider 
Woman.  One  time  the  P6okongs  heard  that  the  Lalakontu  were 
going  to  have  a  dance  at  Shongdpavi.  "Our  grandmother,"  they 
said,  "Ha!"  she  answered.  "They  are  going  to  have  a  dance  at 
Shong6pavi, "  the  P6okongs  said,  "and  we  want  to  go  and  look  on, 
too."  "Very  well,"  she  said,  "  you  go  there, but  you  are  unsightly, 
and  no  one  will  invite  you  in  to  eat,  so  you  take  this  food  along." 
Hereupon  she  handed  them  a  little  hurushuki.  They  took  this  and 
their  feathered  arrows  and  their  corn -husk  wheels  and  left. 

As  they  went  along  they  changed  about  in  throwing  their  wheels 
and  shooting  their  feathered  arrows  at  them.  They  thus  arrived  at 
the  village,  passed  through  the  village,  and  down  the  mesa  south  of 
it,  away  into  the  fields  in  the  valley  south-east  of  Oraibi.  It  was  noon 
by  the  time  they  got  there.  Here  they  came  to  a  sand  hill,  where  a 
great  deal  of  kutuk-wuhci  (a  kind  of  grass)  was  growing.  As  the 
wind  was  blowing  hard  the  grass  was  waving  and  producing  a  hissing 
noise.  When  the  P6okongs  saw  it,  they  said:  "This  grass  is  dancing 
here,  let  us  attend  this  dance,"  whereupon  they  stooped  down  and 
looked  at  the  grass  as  it  was  swaying  from  side  to  side,  being  moved 
by  the  wind. 

In  the  evening  they  returned  to  the  village,  not,  however,  playing 
this  time  as  they  went  along.  When  they  arrived  at  their  grand- 
mother's house  she  asked:  "Have  you  come?"  "Yes,"  they  replied, 
"and  we  are  very  tired. "  "To  be  sure,"  she  said,  "because  it  is  far 
to  Shongdpavi.  Did  you  see  the  dance  well?  How  did  they 
dance?"     "Yes,"  they  said,  "we  looked  at  it  well  and  we  enjoyed  it. 

*  Told  by  Tangdkhoyoma  (Oraibi). 


March,  1905.    The;  Traditions  of  the  Hopi  —  V'oth.  91 

We  went  to  the  fields  south-east  of  Orafbi  and  there  on  a  sand  hill 
we  found  something  in  tassels  there,  and  the  wind  was  waving  it,  and 
it  always  said,  psh-sh-sh-sh-sh-,  and  there  we  remained  and  looked 
at  that  dance."  "You  are  fools,"  Spider  Woman  said;  "that  was 
not  Shongopavi.  Shongopavi  is  farther  on  and  is  away  high  up,  and 
when  the  Lalakontu  dance  they  hold  p6tas  in  their  hands  and  wave 
them  up  and  down,  and  then  they  throw  them  into  the  air  and  the 
men  shout  and  catch  these  potas.  Now,  I  was  thinking  that  you 
would  also  bring  one  that  we  could  put  our  hurushuki  in,  and  that 
is  the  reason  why  I  sent  you.  Why,  what  you  saw  there  was  simply 
kutuk-wuhci  that  was  waving  in  the  wind.     Fools  you  are!" 

They  were  then  living  there  and  soon  a  Lalakontu  dance  occurred 
at  Mish6ngnovi.  "Now,  I  am  going  to  send  you  there,"  Spider 
Woman  said  to  the  P6okongs ;  ' '  the  Oraibis  are  certainly  going  there 
too,  to  look  on.  But  you  must  go  straight  ahead  there  and  not  be 
playing  as  you  go  along.  When  you  go  down  you  will  see  the  Orafbis 
going  and  you  follow  them,  and  when  you  get  there  you  look  on  well. 
You  will  see  them  throw  trays.  You  will  hear  the  men  shout  and 
get  the  trays.  You  look  at  everything  well  and  do  not  be  slow  about 
it;  now  go  on."  When  they  had  eaten  their  meal  Spider  Woman 
said:  "Now,  do  not  take  your  wheels  and  arrows  along."  So  they 
started  and  passed  along  through  the  village  and  followed  the  trail. 
They  saw  the  Oraibis  going  to  Mish6ngnovi.  They  followed  them 
this  time  without  playing  on  the  road,  and  finally  they  also  arrived 
at  Mish6ngnovi.  But  they  were  filthy,  and  the  phlegm  that  was 
running  out  of  their  noses  they  would  wipe  over  their  hands,  and  the 
people  saw  it.  As  the  dance  was  going  on,  and  the  trays  and  sieves 
were  thrown  up,  the  P6okongs  saw  the  men  getting  them,  but  they 
did  not  get  any.  Then  the  people  of  Mish6ngnovi  invited  their 
friends  to  come  to  their  houses  and  eat  with  them,  but  no  one  invited 
the  P6okongs.  So  they  became  very  hungry,  and  towards  evening 
they  said  to  each  other :  "  Let  us  go  home  now,  because  we  are  getting 
hungry.  But  we  are  going  to  take  some  trays  along."  While  the 
women  were  dancing  the  two  went  into  the  circle  and  each  one 
snatched  a  tray  from  one  of  the  dancers  and  then  they  ran  home. 

When  the  grandmother  saw  the  pretty  trays  that  they  had  brought 
she  was  very  happy.  "Thanks,"  she  said,  "thanks.  Now  you  have 
been  there,  now  you  have  seen  it,  and  you  have  brought  some  pretty 
trays  in  which  we  shall  keep  our  hurushuki."  "Yes,"  they  said, 
"we  were  there  and  saw  the  dance.  So  that  is  the  way  they  are 
doing.  We  enjoyed  it.  But  no  one  invited  us  to  eat,  and  we  are 
very  hungry. "     Hereupon  Spider  Woman  placed  some  hurushuki 


92      Field  Columbian  Museum — Anthropology,  Vol.  VIII. 

before  them  and  fed  them.     The  P6okongs  were  angry  that  they  had 
not  been  fed  in  Mish6ngnovi. 

At  that  time  the  Hopi  found  salt  at  a  place  north-west,  not  quite 
so  far  away  as  they  have  to  get  it  now.  The  salt  belonged  to  the 
P6okongs,  so  they  said:  "We  are  going  to  remove  that  salt  farther 
away.  If  they  had  fed  us,  although  we  are  unsightly,  they  could 
continue  to  get  it  from  the  place  close  by;  but  as  they  have  not  fed 
us  we  are  going  to  remove  it  far  away,  so  that  they  will  be  put  to  a 
greater  trouble  in  getting  their  salt."  Spider  Woman  at  first  ob- 
jected, but  they  would  not  listen  and  started.  Arriving  at  the  near- 
est place  where  there  was  some  salt  they  picked  that  up  and  carried 
it  away  a  long  distance,  descended  a  very  steep  bluff  with  it,  and  laid 
it  down  there.  So  ever  since  the  Hopi  can  find  only  a  very  little 
salt  at  the  first  place  and  have  to  get  most  of  their  salt  from  that 
farther  place,  which  is  so  very  deep  down  and  so  difficult  of  access. 

24.   HOW   POOKONG   WON  A   BRIDE.' 

Haliksai!  In  Orafbi  they  were  living.  There  were  a  great  many 
people.  At  Pilcd,chvi  lived  a  family  who  had  a  pretty  maiden  who 
persistently  refused  all  offers  of  marriage.  P6ok6nghoya  and  his 
brother  Baldonghoya,  who  lived  at  Pookongwawarzhpi  with  their 
grandmother,  Spider  Woman,  heard  about  this.  They  were  think- 
ing about  it,  and  one  time  said  to  their  grandmother:  "Our  grand- 
mother!" "What  is  it?"  she  replied.  "There  is  a  maiden  in  the 
village, "  they  said,  "who  refuses  to  marry  any  one  of  the  young  men 
of  the  village.  We  are  going  to  try,  too."  "You  poor  ones,"  she 
said,  "yoii  are  too  small  and  you  are  unsightly,  she  certainly  will  not 
want  you."  But  they  would  not  listen  and  said,  "But  we  are  going 
to  try  it,  anyway."  "Very  well,"  she  said,  "you  go  and  try  it,  but 
she  will  not  want  you  because  you  are  not  handsome. " 

So  in  the  evening  they  took  some  squash  seed  and  gathered  some 
little  sticks  and  went  to  the  village.  West  of  the  house  where  the 
maiden  lived  a  great  many  mice  were  living  among  the  rocks.  Here 
the  P6okongs  set  a  number  of  stone  traps,  putting  the  squash  seed 
into  them.  While  they  were  engaged  in  setting  the  traps  towards 
evening,  the  maiden  happened  to  go  by  there  and  saw  them  at  work. 
"What  are  you  doing  here?"  she  asked.  "Yes,"  they  said,  "we  are 
setting  traps  here  for  the-  mice."  "You  come  to  my  house  and  set 
traps  there,  too,"  she  said  to  them;  "there  are  a  great  many  mice 
there." 

•  Told  by  Tangdkhoyoma  (Oraibi) . 


^J  ARCH.  1905.     The  Traditions  of  the  Hopi  —  Voth.  93 

So  she  took  them  over  to  her  house  where  they  set  traps  in  differ- 
ent parts  of  the  house,  also  close  to  the  mealing  bin.  They  finally 
asked  whether  they  did  not  have  a  piki  tray.  The  mother  fetched 
one  from  another  room  and  they  set  that  near  the  mealing  tray, 
instead  of  a  small  stone  like  in  the  other  traps.  "Now,  to-morrow 
you  must  look  after  these  traps,"  they  said  to  the  maiden,  and  left. 
They  at  once  went  hunting  and  killed  an  antelope.  This  they  took 
to  the  house  of  the  maiden  during  the  night  and  placed  it  under  the 
piki  tray,  making  it  appear  as  if  it  had  been  caught  in  that  trap. 
When  the  maiden  examined  the  traps  the  next  morning  she  found 
something  large  under  the  piki  tray,  and  looking  at  it  she  saw  that 
it  was  an  antelope.  She  at  once  called  her  father.  "My  father," 
she  said,  "you  go  in  there.  Something  large  has  been  caught  there, 
and  do  not  be  slow  about  it. "  He  was  still  sleeping,  but  got  up  at 
once,  went  into  the  room,  and  saw  that  something  large  had  been 
caught  there.  "Thanks,"  he  said.  "Why  this  is  an  antelope;  why, 
an  antelope  has  been  caught  here. "  Hereupon  he  took  it  out  of  the 
trap  and  carried  it  into  his  kiva. 

Here  he  skinned  the  antelope  and  cut  it  up  into  pieces.  A  part 
of  the  meat  his  wife  cooked  as  n6ekwiwi,  the  rest  he  dried,  and  they 
were  very  happy  over  it.  In  the  evening  the  P6okongs  took  some 
more  squash  seed  and  again  repaired  to  the  village,  where  they  set 
traps  as  they  had  done  on  the  previous  evening.  While  they  were 
doing  so  the  maiden  was  eating  of  the  antelope  meat  and  then  again 
went  to  the  place  where  the  P6okongs  were  setting  the  traps.  Here 
she  met  them.  "Have  you  come  again?"  she  asked  them.  "Yes," 
they  replied.  "When  you  are  done  here, "  she  continued,  "you  come 
to  our  house  again  and  set  traps  there,  because  something  large  was 
trapped  there  this  morning  and  we  are  very  happy  over  it." 

They  went  with  her  to  the  house  and  there  set  traps  everywhere 
again.  When  they  came  to  the  tray  the  maiden  said  to  them :  "Here 
something  large  was  caught'  last  night  and  of  that  we  are  eating  now. 
We  are  very  happy  over  it.  So  you  must  set  that  again,  too. "  While 
they  were  setting  this  the  father  came  in  and  asked  them:  "Are  you 
setting  traps  here  again?"  "Yes,"  they  replied.  "Very  well,"  he 
said ,  ' '  last  night  an  antelope  was  caught  in  this  trap  and  of  that  we 
have  been  eating  and  we  are  very  happy  over  it.  You  have  by  that 
terminated  something  here  (referring  to  the  persistent  refusals  of  the 
maiden  to  enter  into  marriage),  so  if  to-morrow  morning  something 
is  caught  in  this  trap  again,  you  come  here  to-morrow  evening  and 
get  our  daughter. " 

In  the  night  the  P6okongs  killed  a  deer,  of  which  they  owned 


94      Field  Columbian  Museum  — Anthropology,  Vol.  VIII. 

many,  and  carried  it  to  the  house  of  the  maiden,  where  they  placed  it 
under  the  piki  tray  trap.  In  the  morning  when  the  maiden  arose 
she  saw  something  under  the  trap  with  big  antlers.  Running  to  her 
father  she  called  him,  saying:  "My  father,  come  quickly.  There  is 
something  large  in  the  trap."  So  he  came  and  found  a  deer  there. 
"Thanks,"  he  said,  "this  is  a  deer,"  and  taking  it  out  they  carried 
it  to  the  kiva  where  he  skinned  it  and  cut  up  the  meat.  His  wife 
again  cooked  a  part  of  it,  while  he  hung  all  the  rest  up  to  dry.  There 
was  a  great  deal  of  meat  hanging  outside  of  his  house  and  they  were 
very  happy  over  it. 

"To-night  you  wait  for  somebody  here,"  he  said  to  his  daughter. 
Towards  evening  they  were  eating  of  the  meat  that  the  mother  had 
cooked,  and  in  the  evening  the  maiden  was  grinding  com.  In  the 
house  of  the  two  P6okongs  the  two  brothers  were  getting  ready  to  go 
to  the  house  of  the  maiden,  but  they  began  to  quarrel  about  it.  "I 
am  going,"  P6okong  said.  "No,  indeed,"  his  brother  replied,  "I'm 
going,"  and  thus  they  were  contending  with  each  other.  "Now, 
why  do  you  quarrel  about  this?"  their  grandmother  asked  them. 
"  Certainly  P6okong  must  go  because  he  is  the  older  one.  "  Thus  she 
spoke  to  them. 

So  in  the  evening  P6okong  proceeded  to  the  house  of  the  maiden, 
whom  he  found  grinding  corn  in  an  upper  room.  He  entered  and 
said :  "  I  have  come  because  your  father  wished  it  that  way.  "  "Very 
well,"  she  said,  and  went  to  call  her  father.  Her  father  went  to 
Pdokong  and  told  him;  "Yes,  you  know  I  told  you  that  you  could 
come  and  fetch  our  daughter  because  you  have  trapped  this  game 
for  us,  which  we  are  eating  and  for  which  we  are  glad."  Hereupon 
the  mother  filled  a  tray  with  meal  for  her  daughter,  and  P6okong 
then  led  her  away  to  his  house  in  order  to  marry  her.  When  they 
arrived  there  the  grandmother  told  them  to  come  in,  but  she  doubted 
whether  her  grandchild  had  brought  the  maiden  until  she  saw  her 
enter.  She  was  then  very  happy  and  told  them  to  sit  down.  She 
took  the  tray  of  meal  from  the  maiden  and  put  it  away  into  an  inner 
room  towards  the  north.  Coming  out  she  placed  before  the  maiden 
a  small  tray  with  a  very  small  quantity  of  hurushuki,  and  invited 
the  maiden  to  eat.  The  latter  took  the  entire  quantity  and  placed 
it  into  her  mouth.  Spider  Woman  was  watching  her  and  when  she 
saw  that  she  put  all  the  hurushuki  into  her  mouth,  she  said:  "You 
must  not  do  that,  why  that  is  'very  something,'  and  you  must  just 
take  a  very  little  of  it. "  So  the  maiden  replaced  the  hurushuki  into 
the  tray  and  then  put  a  very  small  quantity  into  her  mouth.  When 
she  began  to  eat  this  it  increased  in  her  mouth  so  that  her  mouth  was 


March,  1905.    The  Traditions  of  the  Hopi  —  Voth.  95 

filled.  She  repeated  this  until  she  was  satisfied  and  then  there  was 
some  of  the  hurushuki  left. 

When  the  maiden  had  eaten  they  soon  retired  for  the  night,  the 
maiden  sleeping  with  the  grandmother.  Early  the  next  morning  the 
grandmother  and  the  maiden  went  out  to  throw  an  offering  of  sacred 
meal  to  the  sun,  which  they  did  close  by  the  entrance  of  the  kiva. 
Returning  to  the  kiva  the  grandmother,  or  Spider  Woman,  got  some 
com -ears,  shelled  them,  and  then  the  maiden  ground  this  corn  for 
three  days.  Early  on  the  fourth  day  when  the  yellow  dawn  was 
rising,  the  grandmother  went  out  and  called  out  to  her  neighbors  that 
they  should  come  in  and  assist  in  washing  the  heads  of  the  two.  She 
then  went  in  and  brought  out  the  maiden  and  told  her  to  be  sitting 
close  to  the  kiva  entrance  and  then  wait.  Soon  a  great  many  clouds 
came  and  rained  upon  the  maiden,  thus  washing  and  bathing  her. 
"Thanks,"  the  grandmother  said,  "that  you  have  thus  washed  the 
bride."     Hereupon  she  took  her  into  the  kiva. 

The  maiden  then  again  ground  corn  all  day,  and  in  the  evening 
prepared  some  chukiiviki.  Spider  Woman  got  some  meat  from  one 
of  the  inner  rooms,  of  which  they  then  all  ate.  The  next  day  this 
was  repeated,  and  the  maiden  then  made  some  comiviki,  and  in  this 
way  she  prepared  food  for  all  of  them  day  after  day.  But  she  felt 
unhappy  because  no  one  was  carding  and  spinning  cotton  and  pre- 
paring a  bridal  costume  for  her,  as  is  always  done  for. a  bride.  That 
way  they  were  living  there  for  some  time.  The  two  P6okongs  were 
constantly  playing  with  their  ball  and  stick,  also  with  feathered 
arrows,  but  no  one  was  preparing  a  bridal  costume  for  the  bride, 
about  which  she  was  very  unhappy.  But  Spider  Woman  would  often 
go  into  an  inner  room  and  they  would  frequently  hear  her  say, 
"Thanks,  thanks,"  to  some  one,  but  the  maiden  did  not  know  to 
whom  she  was  talking,  but  there  in  that  room  the  spiders  were  pre- 
paring a  bridal  costume,  first  carding  the  cotton,  then  spinning  it, 
placing  it  onto  a  loom  and  then  weaving  it. 

Finally  Spider  Woman  said  one  day  to  the  bride:  "you  prepare 
some ,  pikami  now.  Your  parents  are  homesick  after  you  and  we 
shall  then  send  you  home. "  The  maiden  prepared  some  pikami,  and 
Spider  Woman  some  n6okwiwi,  and  in  the  evening  the  maiden  took 
out  the  pikami  from  the  oven.  Spider  Woman  dipped  out  the  nrtok- 
wiwi,  and  all  ate  and  then  retired  for  the  night.  In  the  morning 
Spider  Woman  prepared  some  yucca  suds  and  with  it  washed  the 
heads  of  P6okong  and  his  bride.  She  then  entered  an  inner  room 
and  brought  forth  a  complete  bridal  costume,  which  she  handed  to 
the  maiden.     She  then  again  went  into  an  inner  room  and  brought 


96      Field  Columbian  Museum — Anthropology,  Vol.  Vlll. 

out  a  large  quantity  of  meat  which  she  handed  to  P6okong.  He 
tied  it  into  a  bundle.  Hereupon  Spider  Woman  dressed  up  the  brides, 
in  the  bridal  costume,  the  way  it  is  done  to-day,  and  then  sent  her  on 
to  her  mother's  house.  P6okong  followed  her,  carrying  on  his  back 
a  large  quantity  of  meat. 

Before  they  started  Spider  Woman  instructed  P6okong  that  when 
his  wife  shall  have  taken  him  home  now  to  her  house  and  he  should 
stay  there,  he  should  not  talk  much,  but  in  the  evening  he  should  sit  on 
the  floor  with  his  arms  folded  over  his  knees  and  he  should  be  looking 
at  his  wrist  bands  (by  which  she  meant  that  he  should  simply  be 
sitting  there  silently,  as  the  Hopi  are  usually  sitting  on  their  floors 
and  observe  silence).  While  they  were  going  to  the  village  the  men 
who  had  gotten  up  early  were  sitting  on  their  housetops  and  saw 
them  come.  "Here  somebody  is  coming, "  they  said.  The  two  went 
to  the  house  of  the  maiden's  parents  where  they  were  welcomed  by 
the  mother,  who  said,  "Thanks  that  you  have  come,"  and  received 
from  them  what  they  were  carrying. 

The  mother  cooked  all  the  meat  which  P6okong  had  brought,  in  a 
vessel,  and  prepared  a  feast.  After  they  had  eaten  they  sat  and 
conversed.  P6okong  sat  on  the  floor  with  his  arms  folded  over  his 
knees,  but  instead  of  looking  at  his  wrist  band,  he  took  it  off,  and 
holding  it  before  his  eyes  he  looked  through  it.  The  people  kept 
looking  at  him  and  said  among  themselves:  "So  that  is  his  custom, 
that  is  the  way  he  does. "  After  they  had^all  conversed  a  while  they 
retired  for  the  night:  Early  in  the  morning  P6okong  went  to  his 
house  to  visit  Spider  Woman.  When  he  arrived  there  she  asked  him 
whether  he  had  done  as  she  had  told  him  to  do  about  the  wrist  band. 
He  replied :  ' '  When  we  were  through  eating  and  they  had  taken  away 
all  the  things,  and  the  men  were  conversing,  I  took  off  my  arm  band 
and  held  it  before  my  eyes  and  looked  through  it."  "You  are 
naughty,"  his  grandmother  said,  "I  did  not  tell  you  to  do  that  way. 
If  any  one  becomes  a  son-in-law  he  has  to  sit  there  quietly  with  his 
hands  folded  over  his  knees  close  before  his  face  so  that  his  eyes 
appear  to  be  looking  at  his  arm  band.     You  are  ka  h6pi.  " 

Hereupon  he  returned  to  the  house  of  his  wife  again.  After  some 
time  it  was  planting  time  and  the  men  began  to  plant.  P6okong 
went  to  Spider  Woman  and  said :  "It  is  planting  time  and  we  are 
going  to  plant.  "  "Very  well, "  she  said,  and  gave  him  a  small  parcel 
of  different  kinds  of  com  to  plant.  This  he  took  over  to  the  house 
where  he  saw  his  father-in-law  ready  to  go  and  plant.  He  had  pre- 
pared a  small  sack  full  of  corrt,  but  Pdokong  said  to  him:  "Do  not 
take   that   along,    I   have   brought   some   planting-corn   with   me." 


March,  1905.    The  Traditions  of  the  Hopi  —  Voth.  97 

Hereupon  he  produced  a  very  small  parcel.  "That  is  not  enough," 
his  father-in-law  said.  "Yes,  let  us  take  this,"  Pdokong  said,  "this 
is  a  great  deal."  "Very  well,"  his  father-in-law  replied,  "we  shall 
take  that,"  whereupon  he  put  away  the  sack  of  com  which  he  had 
gotten  ready. 

Hereupon  they  proceeded  to  the  field  of  his  father-in-law  and 
commenced  to  plant.  P6okong  always  put  one  grain  into  the  hole 
which  he  had  made  with  his  planting  stick,  but  when  the  man  planted 
the  first  hill  he  put  in  a  great  deal,  the  way  the  Hopi  do  to-day.  When 
Prtokong  saw  it  he  said:  "You  must  not  do  that  way,  but  just  put  in 
one  grain,  that  is  enough."  The  man  immediately  replaced  the 
com  into  the  sack  and  put  in  one  grain  of  com  only,  after  that,  and 
when  they  were  done  planting  they  had  not  planted  all  the  com.  It 
had  kept  increasing.  The  com,  which  they  had  planted,  soon  grew 
up  and  when  it  rained  it  became  larger  and  larger.  One  time  it 
rained  heavily  and  then  much  grass  also  came  up. 

P6okong  went  to  visit  Spider  Woman  again.  "Have  you  plant- 
ed ?"  she  asked  him .  "  Yes , "  he  said .  ' '  And  when  it  rained  a  little , ' ' 
she  kept  on  inquiring,  "did  the  grass  come  up?"  "Yes,"  he  said, 
"much  grass  and  weeds  came  up'."  She  then  told  him  that  a  son- 
in-law  ought  to  help  his  father-in-law  to  hoe  his  field,  so  he  should 
return  and  go  and  do  that.  He  should  take  his  hoe  and  form  ant 
hills  throughout  the  field  (referring  to  the  small  piles  of  sand  and 
earth  that  are  formed  as* one  is  drawing  a  hoe  through  the  ground; 
in  other  words,  she  meant  that  he  should  diligently  hoe  the  field). 
"Very  well,"  he  replied,  and  returned  to  the  house,  where  he  asked 
for  a  hoe.  They  gave  him  one  and  he  went  to  the  field.  Here,  how- 
ever, he  laid  it  down  and  at  once  began  to  hunt  ants.  Finding  a  very 
large  ant  hill  at  the  edge  of  the  field  he  put  the  ants  together  with 
the  earth  into  his  blanket  and  formed  small  ant  hills  throughout  the 
field,  scattering  ants  in  that  way  all  through  the  corn-field. 

The  next  morning  he  again  proceeded  to  his  grandmother  who 
asked  him:  "I  told  you  yesterday  to  go  and  hoe  the  field,  what  have 
you  done  about  it?  How  much  did  you  hoe?"  "Yes,"  he  said, 
"you  told  me  yesterday,  so  I  went  to  the  field,  laid  down  my  hoe, 
and  then  hunted  ant  hills  along  the  edge  of  the  field,  and  when  I 
found  a  large  one  I  placed  it  into  my  little  blanket  and  made  little  ant 
hills  throughout  the  field,  all  day.  "  "  Now,  that  is  the  way  you  have 
done  again, "  she  said.  "You  certainly  are  a  fool.  I  did  not  tell  you 
that,  I  meant  that  when  a  man  is  hoeing  and  he  draws  his  hoe  through 
the  weeds  from  different  sides,  the  earth  and  sand  is  drawn  together 
in  little  piles,  or  hills.     These  are  called  ant  hills.     That  is  what  I 


98      Field  Columbian  Museum  — Anthropology,  Vol.  VIII. 

told  you  to  do.  You  are  a  fool,  a  fool  you  are.  You  go  back  again, 
take  your  hoe,  and  expose  the  moist  ground  by  removing  the  dry 
surface  in  cutting  off  the  weeds  (wfklolantanangwu).  " 

He  returned  to  the  house,  and  the  next  morning  when  they  had 
their  morning  meal  he  asked  for  a  little  grease  of  fat.  They  hunted 
some,  tied  it  up,  and  handed  it  to  him.  He  took  his  hoe  and  fat,  and 
went  to  the  field.  Here  he  laid  down  his  hoe  and  taking  a  little  of 
the  tallow  which  he  had  brought  with  him,  he  scattered  it  all  through 
the  corn-field,  an  act  which  in  the  Hopi  language  is  expressed  by  the 
same  word,  wfklolantanangwu.  Hereupon  he  returned  to  the  house 
without  having  hoed  any  at  all.  Early  the  next  morning  he  again 
visited  Spider  Woman.  "Have  you  come  again?"  she  asked.  "Yes," 
he  replied.  "Now,"  she  said,  "you  remember  what  I  told  you  to  do 
yesterday.  Have  you  done  that  way  this  time  at  least?"  "Yes," 
he  said,  "when  we  had  eaten  yesterday's  morning  meal  I 
asked  my  wife's  mother  for  some  tallow,  which  she  gave  me.  I 
wrapped  it  up  and  took  it  along  to  the  field  where  I  scattered  it 
throughout  the  field."  "You  are  a  fool,  you  are  a  fool,  you  are  a 
great  fool.  I  never  told  you  to  do  that.  I  told  you  to  go  and  hoe 
the  corn,  and  you  know  if  any  man  hoes  and  cuts  off  the  weeds  he 
stirs  the  dry  surface  and  the  moist  ground  appears  a  little,  and  this 
is  what  I  meant,  this  is  what  I  told  you  to  do.  But  you  go  now,  take 
your  hoe  and  you  go  and  hoe  the  field." 

When  he  returned  to  the  house  he  found  his  father-in-law  sitting 
and  meditating,  evidently  being  very  sad.  He  had  been  to  the  field 
several  times,  and  although  his  son-in-law  had  always  gone  to  the 
field  he  did  not  find  any  work  done  there.  The  grass  was  growing, 
the  corn  was  becoming  tired  (dry)  and  wilted,  and  he  was  thinking 
whether  his  daughter  should  not,  send  his  son-in-law  away.  While 
he  was  thus  thinking,  P6okong  came  to  the  house.  When  the  latter 
saw  his  father-in-law  sitting  there  and  evidently  being  very  dis- 
appointed, he  asked  him  why  he  was  so  sad.  "Yes,"  the  man  said, 
"I  have  been  thinking  about  our  field.  The  grass  and  weeds  are 
growing  and  the  com  is  getting  tired.  There  ought  to  be  some  com 
ears  forming  by  this  time,  but  it  is  getting  dry. "  "So  that  is  what 
you  are  thinking  about,"  his  son-in-law  said.  "Now,  you  must  not 
think  about  that  any  more.  I  shall  go  there  to-day  and  we  shall 
finish  hoeing  that  field  to-day."  Hereupon  the  two  went  to  the 
field. 

Spider  Woman  had  in  the  meanwhile  asked  the  clouds  to  hoe  the 
field  of  her  grandchild,  and  when  the  two  commenced  to  hoe,  a  cloud 
was  forming  over  the  San  Francisco  mountain.     Soon  many  clouds 


March,  1905.     The  Traditions  of  the  Hopi  —  Voth.  99 

began  to  move  towards  the  village.  When  they  had  hoed  a  little  it 
commenced  to  rain.  They  ran  to  a  shelter  where  they  sat  and 
waited  while  it  was  raining.  The  water  soon  began  to  run  through 
the  corn-field  in  little  streamlets  and  covered  up  with  sand  and  earth, 
the  grass  in  the  field.  When  it  stopped  raining  the  two  went  through 
the  field  and  saw  that  the  weeds  had  all  been  covered  up  by  the 
floods.  "Thanks,"  the  old  man  said,  "that  these  have  cleaned  the 
field  for  us.  We  shall  go  home  now.  "  So  they  went  home,  and  that 
way  were  quickly  through  ridding  their  field  of  the  weeds. 

They  were  now  living  happily  in  their  home.  By  and  by  P6okong's 
wife  bore  a  little  son  who  grew  up  and  played  with  the  children. 
His  father  soon  made  him  a  bow  and  arrows  with  which  he  learned 
to  shoot.  He  sometimes  shot  the  Orafbi  children  and  killed  them. 
At  this  the  Orafbi  became  very  angry  and  said  that  P6okong 
should  not  live  in  the  village,  but  they  should  move  away  to  their 
own  house.  So  one  time  P6okong  said,  "I  am  going  to  go  back.  I 
shall  take  my  little  son  with  me,  on  whose  account  they  are  driving 
us  away.  But  you  shall  stay  here  at  your  father's  and  mother's," 
he  said  to  his  wife.  So  he  took  his  little  boy  on  his  back  and  returned 
to  his  home  where  he  remained. 


25.     HOW   THE   ANTELOPE   MAIDEN   WAS  RECONCILED.' 

Aliksai!  At  Zuni  the  people  were  living,  and  the  two  sons  of  the 
village  chief  were  racing  with  each  other.  At  a  place  called  A^musha 
some  one  dangerous  (nukpana),  lived.  A  path  led  by  this  place,  and 
as  the  two  brothers  were  racing  they  came  to  this  blufif  and  when 
they  were  close  by  they  heard  some  one  call,  "Come  here.  There  is 
something  beautiful  here,  come  and  see  it.  "  "Oh,  no,  there  is  nothing 
there,  "the  boys  said.  "  Yes, come  and  see,  there  is  something  beautiful 
here,"  the  voice  replied.  So  they  approached  closer,  and  they  saw 
on  the  top  of  the  bluff  a  beautiful  maiden.  It  was  an  Antelope  Maiden. 
She  at  once  drew  up  the  elder  brother  by  a  long,  deep  inhalation. 
She  then  said  to  the  younger  brother :  ' '  Even  if  you  bring  your  beads 
here,  the  most  valuable  possession  of  the  Zunis,  I  shall  not  give  you 
back  your  brother,  as  I  do  not  want  your  beads." 

Hereupon  the  younger  brother  ran  home.  "Why  do  you  come 
alone?"  his  father  said.  "Yes,"  he  said,  "when  we  were  racing 
there  a  beautiful  maiden  called  us  and  then  drew  my  brother  up  with 
her  breath,  on  top  of  the  bluff."  "Oh!"  the  father  said,  "Yes, 
some  one  dangerous  lives  there."     The  father  then  told  his  son  to 

'  Told  by  Tawiima  (Mish6ngnovi). 


loo    Field  Columbian  Museum  — Anthropology,  Vol.  VIII. 

go  and  hunt  up  the  Pookonghoyas  and  ask  their  assistance.  He  cut 
a  round  piece  from  the  middle  of  a  buckskin  and  made  a  ball  which 
he  tied  to  a  stick;  also  an  arrow,  to  which  he  fastened  blue-bird  and 
parrot  feathers,  and  finally  gave  his  boy  some  tobacco  and  then  sent 
him  on  his  errand.  Going  south,  he  all  at  once  heard  some  one  call- 
ing, and  saw  Pookonghoya  and  his  brother,  both  being  very  small, 
wandering  and  playing  around  there.  He  went  first  to  the  house 
where  Spider  Woman  (S6  Wuhti),'  the  grandmother  of  the  two  brothers 
lived.  She  called  to  the  latter  and  said,  "Stop,  and  come  here,  some 
one  has  come,"  but  they  at  first  did  not  listen;  so  she  called  again. 
They  then  came  into  the  kiva  and  the  messenger,  handing  them  the 
presents,  said  to  them,  "This  I  have  brought  for  you.  Way  over 
there  lives  a  pretty  maiden  who  drew  my  brother  up  to  her,  and  now 
my  father  has  made  these  things  and  told  me  to  bring  them  to  you 
in  order  to  see  what  you  thought  about  it  and  could  do  for  us." 
They  told  him  to  go  westward  to  the  Mole,  his  uncle.  They  said 
he  would  come  to  a  hollow  place  where  a  ladder  was  protruding, 
there  the  Mole  lived,  and  he  should  see  what  the  Mole  thought  about 
it. 

So  the  young  man  went  to  the  house  of  the  Mole,  who  told  him  to 
go  northward  to  his  uncle.  So  he  proceeded  northward  and  came  to 
a  little  opening  in  the  ground  from  which  there  came  a  breeze.  "This 
must  be  the  place, "  the  young  man  said,  and  thereupon  a  great  strong 
wind  came  out  of  the  opening.  It  was  the  Storm  (H6I<angwuu),  who 
then  invited  him  to  come  in,  so  he  went  in  and  found  a  Hopi  sitting 
in  the  house.  He  was  a  handsome  man,  nicely  dressed  up,  wearing 
a  bandoleer  over  each  shoulder,  also  two  buckskins  tied  crosswise  over 
his  chest.  He  wore  a  hurunkwa  on  his  head,  a  kilt  about  his  loins, 
and  had  black  lines  on  each  cheek,  while  his  body  was  painted  up 
like  the  bodies  of  warriors.  When  they  were  seated,  Hfilcangwuu  asked 
him  why  he  had  come,  then  he  related  his  story.  Htilcangwuu  then 
said:  "Let  us  smoke,  then  we  will  see  what  we  think  about  it. "  So 
he  got  out  a  large  pipe  and  the  young  man  smoked,  swallowing  all 
the  smoke  without  again  exhaling  it.  He  then  said  to  his  host. 
' '  Itaha ! "  ^  "  Itiwaya, ' '  ^  the  uncle  replied ;  and  then  added :  ' '  You  are 
surely  my  nephew.  Now,  what  is  it  that  you  want?  what  has  hap- 
pened ? ' '  He  then  said : ' '  My  older  brother  and  I  were  racing  there  and 
came  to  a  place  where  a  beautiful  maiden  called  us  and  she  drew  my 
brother  up,  and  now  my  father  sent  me  out  to  see  whether  we  could 

1  Kohkang  Wuhti  (Spider  Woman)  is  often  called  S6  Wuhti  (Old  Woman  or  Grandmother). 

2  My  uncle  (on  father's  side). 

3  My  nephew  (on  brother's  side). 


March,  1905.    The  Traditions  of  the  Hopi  —  Voth.  ioi 

do  anything  to  get  him  back.  Our  beads,  she  said,  she  does  not 
want."  His  uncle  then  said,  "You  go  to  Walpi  (a  Hopi  village  dis- 
tantly located),  and  see  the  Snake  people  there,  who  used  to  have 
snake  dances  here  and  were  driven  away  from  here  to  Wdlpi  when 
the  snakes  bit  somebody,  and  see  what  they  have  to  say  about  it." 
So  the  young  man  proceeded  to  Walpi,  although  it  was  far  away.  So 
he  came  to  Walpi  and  there  found  the  Snake  people.  They  were 
handsome  and  dressed  up  like  warriors  and  like  Snake  people  (Tcu- 
tcucona). 

When  he  had  entered  they  asked  him:  "Why  have  you  come 
here?"  "Yes,"  he  said,  "we  were  racing  there  where  we  live,  and 
coming  to  the  bluff,  Admusha,  somebody  spoke  to  us  and  said :  '  You 
come  here,  come  in  here.  There  is  something  handsome  in  here, ' 
and  then  she  drew  up  my  elder  brother,  and  now  my  uncle.  Storm, 
told  me  to  come  here  and  see  you.  Now,  are  you  the  ones,  and  what 
now?  What  do  you  think  about  it?"  "We  shall  see,"  they  said, 
and  then  began  to  smoke.  The  young  man  again  swallowed  all  the 
smoke,  which  pleased  the  Snakes  '  and  they  said,  "You  are  truly  our 
nephew.  What  is  it  that  you  want  ? "  "  Yes , "  he  said ,  "  we  were  racing 
there  and  that  maiden  drew  up  my  elder  brother  and  said  that 
she  did  not  want  our  stone  beads  even  if  we  would  bring  them." 
"Yes,"  the  Snakes  said,  "she  does  not  want  them."  The  Tcutcu- 
cona  then  showed  him  a  baho,  saying,  "This  the  maiden  -i^ants,  she 
does  not  want  beads,  but  she  wants  such  bahos.  You  look  at 
this  baho  well  and  then  make  one  like  it;  or,"  they  continued,  "we 
shall  make  one  for  you.  You  take  that  along  and  then  you  look  at 
it  well  and  make  bahos  like  it  and  give  them  to  the  maiden.  These 
she  wants. "     So  he  took  one  with  him  and  returned  home. 

When  he  arrived  at  his  home  he  showed  the  b^ho ;  they  looked  at  it 
and  then  made  a  good  many  of  them.  With  these  they  proceeded  to 
the  place  where  the  maiden  had  enticed  the  young  man.  The  young 
man,  his  father,  the  two  P6okongs,  their  grandmother  (Spider  Woman) 
and  Storm  were  in  the  party.  Spider  Woman  had  taken  a  seat  be- 
hind the  ear  of  P6ok6nghoya.  When  they  arrived  at  the  bluff  the 
father  said,  "We  have  come  to  get  my  child."  "What  have  you 
brought  with  you?"  the  maiden  replied.  "We  have  brought  these 
b^hos,"  the  father  said,  and  hereupon  Storm  raised  them  all  up  and 
lifted  them  on  the  bluff.  The  mdna  at  once  fled  into  her  house,  and 
Storm  pushed  the  whole  party  into  the  house  also.  "  What  have  you 
brought ?"  the  mdna  again  asked.     "This  we  have  brought,  this  here." 

'  The  idea  that  swallowing  the  smoke,  when  smoking,  is  considered  as  an  accomplishment, 
reqixiring  special  courage  and  strength,  occurs  in  various  Hopi  tales. 


I02    Field  Columbian  Museum  — Anthropology,  Vol.  VIII. 

Whereupon  they  showed  her  the  bdhos.  "Thanks,"  she  said,  "these 
I  want.  Of  course  I  shall  give  him  to  you,  but  let  us  first  play  a 
game,"  whereupon  she  spread  sand  upon  the  floor.  "Now,  you  play 
first,"  she  said.  So  the  Hopi  planted  different  kinds  of  seed  in  the 
sand  and  thrust  the  bahos  into  the  sand  around  the  border,  where- 
upon the  things  planted  grew  up  quickly.  "Thanks,"  she  said, 
"you  certainly  know  something.  These  I  want  and  you  shall  cer- 
tainly take  him  along.  But  we  shall  race  first,  we  shall  follow  the 
sun."  So  she  and  the  young  man  that  had  procured  the  baho 
arranged  for  a  race.  The  young  man  mounted  an  eagle  breath 
feather,  the  mdna  turning  into  a  Tokchii  (a  swift  snake,  similar  to 
the  racer).  They  started  together,  but  by  and  by  the  mana  got 
ahead  of  the  young  man.  They  circled  around  the  sun,  started  back, 
the  maiden  still  being  in  the  lead.  Spider  Woman  fhen  took  a  reed, 
pointed  it  towards  the  racers,  and  by  a  strong  inhalation  drew  the 
young  man  forward,  increasing  his  speed  so  that  he  arrived  at  the 
house  first,  thus  having  beaten  the  mana  in  the  race.  The  mana 
then  said,  "You  take  him  along,  you  have  beaten  me."  Where- 
upon she  drew  him  forth  from  another  room.  He  was  nearly  dead. 
In  the  inner  room  were  many  bones  of  young  men  who  had  perished 
there.  The  Antelope  Maiden  had  been  angry  because  no  bahos  had 
been  made  for  her  for  a  long  time,  and  hence  she  had  killed  so  many 
young  men.  But  since  these  people  now  revived  her  bahos,  she  was 
reconciled,  and  after  that  killed  no  more  people,  and  the  Zunis  were 
freed  from  this  danger. 

26.     THE    POOKONGS   AND   THE   BALOlOOKONG.' 

Aliksai!  In  Mishdngnovi  where  now  are  the  ruins,  the  people 
lived,  and  there  lived  a  family  consisting  of  a  father,  mother,  a  youth, 
and  a  maiden.  One  day  at  noon  the  latter  went  after  water  to  Toriva. 
There  "was  a  great  deal  of  water  in  the  spring  at  that  time.  As  she 
was  dipping  out  the  water  it  began  to  move  and  a  Bdlolookbng  came 
out.  He  at  once  began  to  draw  the  maiden  with  strong  inhalations 
towards  him,  embraced  her,  and  disappeared  with  her  into  the  water. 
Her  mother  was  waiting  for  her  to  return,  but  she  did  not  come. 
When  she  did  not  return  the  mother  began  to  worry  and  said 
she  would  go  and  look  for  her.  Following  her  tracks  and  not  meeting 
her  on  the  way,  she  went  down  to  the  spring.  There  she  hunted  for 
her  tracks  but  only  found  them  descending  to  the  water.  The  jug 
was  standing  there,  but  the  daughter  could  not  be  found,  so  she 

»  Told  by  Sikihpiki  (Shupalilavi). 


March,  1905.     The  Traditions  of  the  Hopi  — Voth.  103 

finally  picked  up  the  jug  and  the  old  blanket  in  which  the  jug  had 
been  carried  and  went  home.  "I  have  found  the  tracks,"  she  said 
to  her  husband,  "but  they  simply  lead  to  the  edge  of  the  water,  and 
I  cannot  find  our  child  anywhere."  "Oh!"  the  father  replied;  so 
the  father  bestirred  himself  and  made  a  ball  and  an  arrow;  to  the 
latter  he  tied  some  blue-bird  feathers.  These  he  took  to  the  house  of 
Pookonghoya  and  his  younger  brother  Bal6ongahoya,  who  lived  some- 
what higher  up,  north  of  the  village. 

When  he  arrived  at  their  house  the  two  youths  were  romping 
about.  "Be  quiet,"  their  grandmother.  Spider  Woman,  said,  "be 
quiet,  somebody  has  come  here."  So  they  were  quiet.  "Sit  down, 
sit  down,"  she  said  to  the  man,  and  then  set  some  hurtishiki '  before 
him,  of  which  he  ate.  It  was  just  a  small  ball,  but  as  he  ate  from  it 
it  kept  increasing  again.  When  he  was  done  she  said  to  him,  "Now, 
why  do  you  come?  What  is  the  matter?"  "Yes,"  he  said,  "yes, 
yesterday  our  daughter  went  after  water  and  she  did  not  return. 
Her  foot  tracks  only  lead  to  the  edge  of  the  stream,  and  now  I  came 
here,  as  you  have  a  strong  heart,  and  thought  that  may  be  you  could 
do  something  for  us. "  Hereupon  he  handed  two  bows  to  the  youths  and 
an  eagle  nakwakwosi,  which  he  had  also  prepared,  to  Spider  Woman. 
They  were  all  happy  over  these  things.  "Askwalf,"  she  said,  "yes, 
these,  my  youths,  know  about  it,  for  they  have  seen  it.  Bd,l6l6okong 
dragged  your  daughter  into  the  water,  and  to-morrow  we  will  bestir 
ourselves  and  we  shall  go  there.  Now,  you  go  back  and  invite  your 
friends  and  you  must  also  go  to  work  making  nakwdkwosis."  Spider 
Woman  also  instructed  him  that  they  should  then  dress  up  the  brother 
of  the  maiden. 

So  he  went  home,  invited  his  friends,  and  they  made  many  nak- 
wdkwosis  which  they  placed  into  a  handsome  tray.  Early  the  next 
morning  Spider  Woman  and  the  two  youths  repaired  to  the  village. 
When  they  had  arrived  there  they  dressed  up  the  brother  of  the  lost 
maiden,  putting  a  kilt,  sash,  bunch  of  breath  feathers,  numerous 
strands  of  beads,  and  ear  pendants  on  him.  He  took  a  ball  in  his 
right  hand,  and  the  taldwayi  (a  stick  with  two  eagle  feathers  and  a 
string  of  horse  hair  attached  to  it)  in  his  left  hand.  The  father  took 
the  tray  with  prayer-offerings,  and  the  chief  of  the  village  also  went 
along.  Spider  Woman  told  the  young  man  not  to  be  afraid.  While 
the  P6okong  and  his  younger  brother  would  sing  at  the  spring  he 
should  dance,  and  if  the  Bdlolookong  pitied  them  and  would  come  out 
with  his  sister,  he  should  not  be  afraid  and  he  should  not  cry,  but 
should  grab  his  sister  and  then  strike  the  Bdlolookong  with  the  tonlpi 

'  Prepared  of  com-meal  and  water  and  sometimes  formed  into  balls. 


I04    Field  Columbian  Museum — Anthropology,  Vol.  VIII. 

(a  club^ith  a  stone  attached  to  it),  which  the  P6okongs  had  handed 
to  him. 

When  they  had  arrived  at  the  spring  they  stood  there.  "Now 
we  are  ready,"  the  young  man  said.  Hereupon  the  P6okongs  sang 
the  following  song : 

1 


Slowly :   Aha'naha  yuyuna  ha 
Aha'naha  yuyuna  ha 


J- 1-11  LA.    iicA-iicv     y  u.  y  ^^iicAf    x±%^ 

Aha'naha  yuyuna  ha  hahahaia  „_     , 

T,     ,          . ,    .     ,     .                 1  y  Words  are 

rast:       Ahamahai  yuyuna  ha  .,       .    . 

.,    .     ,    .                 ,  all  archaic. 

Ahamahai  yuyuna  ha  I 

Ahainahai  yuyuna  ha  hahahaina.  j 

While  they  were  singing  the  young  man  was  shaking  his  ball  and 
holding  the  tal^wayi  in  his  left  arm,  dancing  at  the  edge  of  the  spring 
to  the  time  of  the  singing.  All  at  once  the  water  began  to  move  and 
the  Balolookong  came  out  holding  the  maiden  in  his  left  arm.  She 
was  still  nicely  dressed,  having  her  turquoise  ear-pendants  still  in  her 
ears.  "My  elder  brother,"  she  said,  to  her  brother,  "take  me." 
"Yes,  you  go  nearer  now,  and  have  a  big  heart,  but  do  not  cry," 
Spider  Woman  urged  him.  So  he  approached  the  edge  of  the  spring 
and  reached  for  his  sister.  But  as  he  did  so  he  began  to  cry  and  im- 
mediately the  Balolookong  disappeared  in  the  water  with  the  maiden. 
"Oh!"  they  all  said.  "Now  let  us  try  it  again,"  Spider  Woman 
suggested.  "Let  us  try  it  once  more,  but  you  must  not  be  afraid; 
you  must  have  a  big  heart ;  you  must  not  cry.  I  did  not  tell  you  you 
must  do  this  way,  but  have  a  big  heart  this  time."  And  now  they 
were  ready  again. 

As  they  were  singing  the  same  song  that  they  had  sung  before, 
the  young  man  again  shaking  his  ball  and  dancing  at  the  edge  of  the 
water,  the  water  again  began  to  move  and  tlie  Balolookong  once  more 
came  out,  again  holding  the  mana  in  his  left  arm.  "Now  go  nearer, 
close  to  the  edge,"  Spider  Woman  urged  him,  "do  not  be  afraid  now." 
So  he  danced  slowly  to  the  edge  of  the  water  and  again  his  sister 
reached  out  her  hands  towards  him  and  said :  "  My  elder  brother,  take 
me."  So  when  he  was  still  dancing  he  held  out  his  hand,  grasped  the 
maiden  and  struck  the  Balolookong  on  the  head  with  the  club.  Im- 
mediately the  serpent  released  the  maiden  and  only  his  skin  was 
floating  on  the  water  like  a  sack.  "Thanks,"  the  maiden  said, 
"thanks!  You  were  slow  in  taking  me,  you  cried."  Hereupon  he 
drew  her  out  of  the  water,  "Thanks!"  Spider  Woman  said,  "thanks 
that  you  were  not  too  late."     Hereupon  they  put  other  clothes  on  the 


March,  1905.     The  Traditions  of  the  Hopi  —  Voth.  105 

maiden  and  laid  a  pflhu  of  red  feathers  for  her  on  the  path.'  The  tray 
with  all  the  nakwdkwosis  they  threw  into  the  spring  for  the  maiden, 
because  with  this  price  they  had  purchased  the  mana  back  from  the 
water  serpent.  And  they  threw  the  prayer-offerings  into  the  spring 
that  nothing  further  should  befall  the  m^na. 

They  then  returned  to  the  village,  but  it  seems  that  Bdlolookong 
just  left  his  skin  and  slipped  back  into  the  water  when  he  was  struck, 
because  he  is  still  there  and  is  occasionally  seen  by  women,  and  who- 
ever sees  him  becomes  sick.  Only  lately,  the  narrator  continued, 
he  was  seen  by  a  woman,  Corn-Ear  (Kdo),  but  the  women  that  have 
seen  him  say  that  he  now  is  just  small.  One  time  he  was  also  seen 
by  a  man.  Sometimes  those  who  see  him  get  sick,  because  he  is 
dangerous. 

After  they  had  returned  to  the  village  Spider  Woman  and  the 
two  P6okongs  returned  to  their  house.  And  so  that  way  they  were 
in  time  to  save  the  mdna. 


27.    HOW   THE   YELLOW  CORN-EAR  MAIDEN   BECAME   A   BULL 
SNAKE    AND    REVENGED    HERSELF.- 

A  long  time  ago  two  maidens  lived  in  Orafbi.  They  were 
close  friends  and  often  used  to  grind  corn  together,  one  time  at  the 
house  of  one,  at  another  time  at  the  house  of  the  other.  But  after  a 
little  while  they  both  fell  in  love  with  a  certain  young  man  of  the 
village,  which  led  to  disagreement  and  quarrels  between  them.  The 
Yellow  Corn-Ear  maiden  was  possessed  of  supernatural  powers  and 
concluded  to  destroy  her  friend  and  rival.  One  time  early  in  the 
morning  they  were  both  going  to  get  some  water  from  Spider  Spring, 
which  is  located  somewhat  north-east  of  the  village.  They  took  their 
so-called  maiden's  jugs  (m6nwikurus)  with  them.  When  they  were 
returning  to  the  village  they  came  to  a  sand  hill,  and  the  Yellow  Corn- 
Ear  maiden  suggested  that  they  rest  there  for  a  little  while. 

After  some  time  she  said  to  her  friend:  "Let  us  play  here  for  a 
little  while.  You  go  down  this  hill  and  I  shall  throw  something  at 
you.  You  catch  it  and  throw  it  back  to  me,"  whereupon  she  drew 
forth  from  her  bosom  a  very  pretty  little  wheel  that  showed  all  the 
colors  of  the  rainbow.  When  her  friend  had  reached  the  foot  of  the 
hill  she  threw  this  wheel  at  her,  and  when  her  friend  caught  it  it  was 

■  A  puhu  (road  or  path)  consists  of  one  or  more  small  feathers — usually  eagle  feathers — to 
the  stub  end  of  which  are  fastened  a  single  and  a  twisted  string.  These  feathers  are  placed  near 
springs,  in  front  of  shrines,  altars,  on  paths  and  near  graves,  as  paths  for  clouds,  spirits,  deities, 
etc.,  whom  the  Hopi  wish  to  follow  these  paths. 

2  Told  by  Qoydwaima  (Oraibi) . 


io6    Field  Columbian  Museum — Anthropology,  Vol.  VIII. 

so  heavy  that  it  threw  her  down.  When  she  rose  she  had  been  turned 
into  a  coyote.  Her  friend  at  the  top  of  the  hill  laughed  at  her  and 
said,  "You  have  been  quarreling  with  me  about  that  young  man,  now 
that  is  what  you  get  for  it.  Now,  you  go  about  that  way."  Where- 
upon she  picked  up  her  jug  and  went  to  the  village. 

The  other  maiden,  now  a  coyote,  felt  very  sad  and  ascended  the 
hill  to  her  water  jug,  which  she  tried  to  carry  but  could  not  do  so  in 
her  present  form.  She  waited  there  until-  evening  and  was  crying 
most  of  the  time.  After  dark  she  tried  to  enter  the  village,  but  the 
dogs  of  the  village  immediately  drove  her  away.  She  made  a  large 
circuit  around  the  village  and  tried  to  enter  it  from  another  side,  but 
was  again  driven  away  by  the  dogs.  So  she  went  westward,  and 
having  become  very  hungry  by  this  time,  she  was  thinking  where  she 
might  find  something  to  eat.  It  was  in  the  fall  of  the  year,  and  the 
people  were  watching  their  crops  in  the  fields,  so  she  thought  she 
might  perhaps  find  something  in  some  of  the  sheds  or  temporary 
shelters  in  which  the  people  were  living,  and  approaching  one  of  them 
she  found  on  top  of  a  shelter  two  roasted  ears  of  corn  that  had  been  left 
there.  These  she  ate.  She  then  made  another  effort  to  enter  the 
village  but  as  soon  as  the  dogs  of  the  village  smelled  her  presence  she 
was  again  driven  away.  She  then  concluded  that  she  could  not  get 
into  the  village  and  again  went  westward.  She  knew  that  somewhere 
west  of  Ap6hnivi  there  was  a  place  called  Yung^chaivi,  where 
some  herders  had  also  built  temporary  shelters  and  were  staying  while 
they  were  herding  their  sheep  at  that  place.  She  thought  that  per- 
haps there  she  might  find  some  shelter  and  food. 

By  and  by  she  arrived  at  a  hut  which  belonged  to  two  Q6oqoql6m 
Katcinas  who  were  hunting  in  that  region.  In  this  hut  she  found  a 
great  deal  of  rabbit  meat,  a  good  many  rabbit  skins  and  some  entrails 
of  rabbit.  The  latter  and  the  meat  were  slightly  baked.  She  was 
very  hungry  and  ate  a  little  of  the  entrails,  which  she  did  not  like 
very  much,  however.  It  was  about  the  time  of  the  morning  meal 
and  the  two  hunters  had  had  their  early  meal  and  had  already  left 
for  the  hunt.  She  was  very  tired,  having  spent  all  the  night  trying 
to  get  into  the  village  and  find  shelter,  and  so  concluded  to  remain 
and  rest  here  all  day.  In  the  evening  the  two  Q6oq6qlom  hunters 
returned.  When  coming  near  their  hut  one  of  them  said,  "There  is 
a  coyote  in  our  hut  and  has  eaten  some  of  our  meat.  Let  us  kill  him." 
Whereupon  he  got  ready  his  bow  and  arrows  and  was  aiming  at  the 
intruder,  when  the  other  one  said :  "No,  let  us  try  to  capture  him  alive 
and  take  him  home  to  our  grandmother.  Spider  Woman."  Upon 
entering  the  hut  they  heard  the  coyote  sob  and  saw  tears  trickling 


March,  1905.    The  Traditions  of  the  Hopi  —  Voth.  107 

down  his  eyes.  "Oh!"  one  of  the  hunters  said,  "This  coyote  is  sad 
and  has  been  crying.  Let  us  feed  him."  So  he  took  a  large  piece  of 
meat,  broke  it  in  two  and  gave  a  portion  of  it  to  the  visitor,  who  ate 
it  with  relish.  Hereupon  they  concluded  that  they  would  go  home 
that  evening.  They  tied  up  the  meat  and  the  skins,  and  also  tied  the 
feet  of  the  coyote,  and  loading  everything  upon  their  backs  they  re- 
turned to  their  home,  which  was  at  Katcina  Gap  (Katcfnvala),  a 
short  distance  northwest  of  Oraibi. 

Arriving  there  they  called  to  Spider  Woman  saying,  "We  have 
brought  you  an  animal.  Come  and  help  us  lift  it  off  of  our  backs." 
She  did  so  and  expressed  her  satisfaction  at  the  present  that  she  had 
received.  They  then  placed  the  coyote  and  the  meat  north  of  the 
fireplace.  The  woman  looked  closely  at  it  and  then  said  to  the  two 
hunters :  "Alas !  that  poor  one !  That  is  no  coyote.  Thanks  that  you 
have  not  killed  it.  Where  did  you  find  it?"  They  told  her  that  they 
had  captured  it  in  their  hut  where  they  had  been  hunting,  and  related 
all  the  circumstances;  She  at  once  sent  one  into  the  village  after 
some  Tom6ala,'  the  other  one  she  sent  to  the  woods  after  some  juniper 
branches. 

While  they  were  gone  she  boiled  some  water,  and  when  the  man 
with  the  Tom6ala  returned,  she  poured  the  water  into  a  vessel  and  put 
a  hook  from  the  pods  of  the  Tom6ala  into  the  neck  and  another  one 
into  the  back  of  the  coyote.  She  then  placed  the  latter  into  the  water, 
covered  it  with  a  piece  of  native  cloth  (mochdpu),  then  placed  her 
hand  upon  the  cover,  took  hold  of  the  two  hooks  and  kept  twisting 
and  turning  them,  by  which  operation  she  pulled  off  the  skin  of  the 
coyote.  Throwing  aside  the  covering  of  the  vessel  she  threw  away 
the  skin,  and  in  the  vessel  was  found  the  maiden  whom  she  had  thus 
restored.  She  still  had  her  clothes  on  and  her  hair  tied  in  whorls  just 
as  she  had  left  the  village.  The  woman  asked  her  how  she  had  met 
with  this  fate,  and  the  maiden  told  her  the  whole  story.  Spider 
Woman  comforted  her  saying,  "You  poor  one.  That  Yellow  Corn- 
Ear  maiden  is  bad,  but  you  will  take  revenge  on  her." 

Hereupon  the  other  hunter  returned  with  the  juniper  branches. 
She  took  the  maiden,  the  branches,  and  the  water  into  another  room 
and  there  bathed  the  maiden,  then  gave  her  some  com  which  the 
maiden  ground  into  meal.  After  a  number  of  days  Spider  Woman 
told  the  maiden  that  she  should  go  home  now  as  her  mother  was  very 
homesick  after  her  child,  but  she  said  she  would  call  somebody  in  first; 
so  she  ascended  her  housetop  and  cried  out  to  her  neighbors  that  they 
should  come  in.     In  response  to  her  announcement  a  great  many 

'  Martyinia  proboscidje,  Miller. 


io8    Field  Columbian  Museum  — Anthropology,  Vol.  VIII. 

Katcinas  who  lived  around  there  came  into  her  house,  asking  her 
what  she  wanted  of  them.  "Yes,"  she  said,  "there  is  this  maiden 
here  and  I  want  you  to  return  her  to  her  house,"  and  then  told  them 
the  whole  story.  They  were  willing.  She  then  dressed  up  the 
maiden  nicely,  putting  her  hair  into  new  whorls  and  placing  over  her 
shoulders  a  new  at66,  and  then  instructed  her  that  she  should  have 
her  father  make  two  bdhos  and  a  number  of  nakwd.kwosis  for  the 
leader  of  the  Katcinas  and  for  the  leader  of  the  singing,  and  also  told 
.her  how  she  should  behave  towards  and  get  even  with  her  enemy, 
the  Yellow  Corn-Ear  maiden.  Hereupon  they  went  to  the  village, 
the  maiden  going  in  the  rear  of  the  line  of  Katcinas.  Having  arrived 
near  the  house  of  the  village  chief  (Kik-mongwi) ,  where  the  Pongowe 
kiva  is  at  present  situated,  they  performed  their  first  dance,  singing 
while  they  danced. 

This  was  at  early  dawn,  the  so-called  white  dawn  (qoydngwunu) . 
Their  singing  at  once  arrested  the  attention  of  some  of  the  early  risers, 
who  hastened  to  the  place  where  the  Katcinas  were  dancing.  Soon 
the  news  was  whispered  around  that  the  Katcinas  had  brought  a 
maiden  to  the  village,  and  some  soon  recognized  the  girl  and  ran  to 
the  house  of  her  parents.  The  latter,  however,  refused  to  believe  the 
news,  and  four  messengers  had  to  be  sent  to  them  before  they  believed. 
They  then  went  to  the  dancers,  who  in  the  meanwhile  had  arrived  at 
the  dancing  plaza  in  the  center  of  the  village.  "So  you  have  come," 
the  mother  said,  and  began  to  cry  and  wanted  to  take  her  daughter 
with  her,  but  the  latter  said,  "Wait  a  little,"  and  then  told  her  father 
that  he  should  take  two  bahos  and  a  number  of  nakwakwosis,  and 
while  he  did  this  the  Katcinas  continued  their  dancing  and  the  mana 
remained  waiting  by  their  side.  When  finally  the  father  brought  the 
prayer-offerings  he  gave  one  baho  to  the  leader,  the  other  to  his 
daughter.  After  the  dancing  was  over,  the  daughter  gave  her  baho 
to  the  leader  of  the  singing.  The  nakwakwosis  were  distributed 
among  the  other  Katcinas,  and  after  the  father  had  thanked  the  Kat- 
cinas for  returning  his  child  and  had  told  them  that  he  was  very 
happy,  they  returned  to  their  home,  the  parents  taking  with  them 
their  daughter. 

She  rested  there  during  the  whole  day,  but  early  the  next  morning 
went  to  grind  com,  singing  a  little  song  which  told  about  her  recent 
adventures.  Her  friend,  the  Yellow  Corn -Ear  maiden,  heard  her 
sing  and  at  once  visited  her,  expressing  her  great  delight  at  her  return. 
She  was  treated  cordially,  the  maiden  just  having  returned  not 
manifesting  any  ill-feeling  towards  her  at  all,  according  to  the  instruc- 
tions of  Spider  Woman.     She  was  biding  her  time.     They  ground 


March,  1905.    The  Traditions  of  the  Hopi  —  Voth.  109 

com  together  all  day  again  as  they  had  done  formerly.  In  the  evening 
they  went  after  water  again  to  the  same  spring  where  they  had  gotten 
water  before.  While  they  were  filling  their  jugs  the  Yellow  Corn- 
Ear  maiden  noticed  that  her  friend  was  dipping  her  water  with  a 
peculiar  little  vessel  (which  Spider  Woman  had  given  to  her)  and  that 
the  water,  as  it  was  running  into  the  jug,  looked  very  beautiful,  show- 
ing the  different  colors  of  the  rainbow.  She  said  to  her  friend :  "What 
have  you  there?  Let  me  see  that  little  cup."  "Yes,"  her  friend 
said,  "that  is  a  very  good  cup,  and  the  water  tastes  well  from  it,  too." 
Hereupon  she  drank  from  it  and  handed  it  to  her  friend.  She  ad- 
mired it  very  much  and  also  drank  from  it.  Immediately  she  fell 
down  and  was  turned  into  a  bull  snake.  "There!  You  remain  that 
way  now  too,"  the  Blue  Corn-Ear  maiden  said;  "you  tried  to  destroy 
me,  but  you  will  now  have  to  remain  that  way  because  no  one  will 
help  you  and  restore  you."  She  then  laughed,  picked  up  her  jug  and 
returned  to  the  village. 

The  bull  snake  left  the  place  and  wandered  about.  It  often  gets 
hungry,  but  as  it  cannot  run  very  fast  it  has  difficulty  in  getting  its 
prey,  hence  it  captures  its  prey  by  charming  and  drawing  it  towards 
it  by  its  powerful  inhalations,  which  is  still  frequently  observed  by 
the  Hopi.  It  lives  on  little  rabbits,  mice,  birds,  squirrels,  etc.,  which 
it  charms  by  its  inhalations  and  then  kills  them. 

This  maiden  in  the  form  of  a  bull  snake  later  on  went  to  the  village 
once  and  there  was  killed  by  her  own  parents,  who  of  course  did  not 
know  that  they  had  killed  their  own  daughter.  Hereupon  the  maiden, 
or  rather  her  soul,  was  liberated  and  could  then  go  to  the  Skeleton 
House.  Ever  since  some  of  the  sorcerers  (P6pwaktu)  will  occasion- 
ally leave  their  graves  in  the  form  of  bull  snakes.  Bull  snakes  are 
often  seen  coming  out  of  certain  graves  still  wound  in  the  yucca  leaves 
with  which  the  corpse  was  tied  up  when  laid  away.  If  such  a  bull 
snake  in  which  a  sorcerer  is  supposed  to  have  entered  happens  to  be 
killed,  the  soul  of  the  sorcerer  living  in  it  is  set  free  and  then  goes  to 
the  Skeleton  House  (Mdski). 

28.    A  JOURNEY   TO   THE  SKELETON   HOUSE.' 

In  Orafbi  the  people  were  living,  and  over  there  at  H6nletsn6ma's 
house  there  lived  a  youth.  He  was  always  sitting  at  the  edge  of  the 
mesa  early  in  the  morning.  He  was  always  thinking  about  that 
graveyard  there.  "Is  it  true  that  some  one  is  really  living  there?" 
he  thought.     "Is  it  true  that  if  some  one  dies  he  goes  somewhere?" 

•  Told  by  Qfiydwaima  (Oraibi)  . 


no    Field  Columbian  Museum — Anthropology,  Vol.  VIII. 

thus  he  was  thinking.  ' '  If  only  some  one  would  tell  me  whether  these 
that  are  buried  here  are  living  somewhere."  Now,  at  last  he  got  some 
corn  meal,  then  he  went  to  the  edge  again,  and  then  he  prayed  with  it 
to  the  Sun  and  said:  "Now  then,  have  you  perhaps  seen  anywhere 
these  that  are  buried  here?"  Thus  he  prayed.  "Now,  if  you  have 
seen  them  somewhere,  inform  me."  Having  thus  prayed  he  returned. 
And  then  after  that  he  thus  continued  to  pray.  After  having  thus 
prayed  for  four  days  he  sat  down  there  and  some  one  came  ascending 
the  mesa.  The  one  that  ascended  asked  him ;  "  Now,  why  do  you  want 
me?"  "Yes,"  said  the  one  that  was  sitting  there,  "I  am  always 
thinking  about  these  who  are  buried  there,  whether  it  is  true  that" 
they  are  living  in  some  other  life."  "Now,"  he,  the  Sun,  said,  "yes, 
they  are  living.  Are  you  really  anxious  to  see  them?"  Now  the 
young  man  answered.  "Yes,"  he  said.  "Very  well,"  answered  the 
Sun,  "I  shall  then  give  you  this  here."  He  handed  him  something. 
"When  you  will  sleep  in  the  evening,  eat  a  little  of  this,  but  you  tell 
your  mother  and  them  all  about  it."  "Very  well,"  the  youth  said. 
"I  shall  leave,"  said  the  Sun. 

The  young  man  now  went  home  to  his  house.  He  arrived  there. 
His  mother  was  preparing  food.  When  they  had  eaten  he  said  to  his 
father:  "My  father,"  he  said,  "is  it  really  true  that  if  some  one  die  he 
remains  somewhere?  I  want  to  find  out  about  it."  Now,  hereupon 
the  mother  said  to  him :  ' '  You  must  not  do  that  way ;  yet  it  is  for  you 
(to  say)."  "Yes,"  said  the  young  man,  "yes,  as  soon  as  I  shall  sleep 
in  the  night  I  shall  not  wake  up  quickly;  hence,  as  soon  as  the  sun  is 
risen  and  is  high  up,  you  must  work  on  me  and  then  maybe  I  shall 
return  and  wake  up."  Now  the  father  said,  "Very  well."  It  now 
was  evening.  He  now  ate  a  little  of  the  medicine.  Upon  that  he 
slept.  He  was  entirely  dead  and  he  went  to  the  Skeleton  House. 
He  came  to  Ap6hnivi.  There  was  a  plain  trail.  On  the  north  side 
he  descended  and  there  somebody  was  sitting,  but  that  one  had  died 
long  ago  and  (behold!)  it  was  that  one.     He  recognized  him. 

That  one  said,  "Have  you  come?"  "Yes,"  the  young  man  said. 
"Now  you  carry  me,"  said  the  one  who  was  sitting  there,  "at  least 
four  steps.  There  you  set  me  down."  "No,  I  am  in  a  hurry,"  the 
young  man  said  to  him,  and  thereupon  proceeded.  Now  the  one  that 
was  sitting  there  cried.  When  he  (the  youth)  had  gone  a  little  way 
again  some  one  was  sitting  there.  He  spoke  to  him  in  the  same 
manner.  He  again  did  not  want  to.  Now  he  ascended  Bow  Height 
(Aoatovi),  but  there  somebody  went  backward  and  forward  and 
carried  something.  It  was  a  woman.  She  had  in  a  carrying  basket 
some  very  hard  stone  (kal^vi),  but  a  bow  string  was  her  burden  band. 


March,  1905.     The  Traditions  of  the  Hopi  —  Voth.  hi 

It  had  cut  into  her  head  skin.  Now  that  woman  said,  "Take  this 
from  me."  "No,"  the  young  man  said,  "I  am  in  a  hurry,"  and  pror 
ceeded. 

Again  somebody  came,  and  now  he  had  reached  him,  but  this  one 
was  carrying  a  meahng  stone.  His  burden  band  was  a  hair  string. 
Cactus  was  tied  to  the  right  foot  of  that  one  and  p6na  (also  a  species 
of  cactus)  to  his  left  foot,  so  how  could  he  get  along  fast?  If  he 
hurried  a  little  that  pricked  him  very  much.  Now  that  one  said, 
"Take  this  away  from  me."  "No,"  he  replied,  I  am  in  a  hurry," 
and  again  he  proceeded.  After  that  he  ran  fast.  Now  then  he  came 
to  the  salt,  and  there  somebody  was  shaking  a  bell  very  loudly.  Now 
he  arrived  at  him,  and  it  was  the  Kwanitaka.  The  Kwanitaka  said 
to  him:  "Have  you  come?"  "Yes,"  the  young  man  said.  The 
Kwanitaka  now  said,  "Have  you  seen  them?  Thus  you  want  it. 
Now  I  shall  inform  you.  There  where  you  first  came  upon  one,  that  one 
is  very  wicked.  He  does  not  want  rain  in  summer.  That  one  when  he 
does  something  offensive  to  these  here  clouds  they  all  run  away.  Then 
again,  you  know,  you  arrived  at  another  one.  That  one  killed  some 
one.  That  one  when  he  put  something  bad  into  somebody  he  died 
from  it,  hence  when  will  those  arrive  here?  You  see  when  they  have 
taken  four  steps,  there  they  remain  again.  Then  these  at  Aoatovi 
are  carrying  something.  They  also  take  four  steps  and  then  remain 
there,  but  they  always  remain  eight  'times'  before  they  proceed, 
hence  when  shall  they  arrive  here?  Now  go  on,  but  you  go  this  way 
here  (pointing  to  one  of  two  diverging  roads).  Now  you  go  on  hap- 
pily and  then  somewhere  some  one  will  ring  again."  And  sure 
enough  when  he  drew  near,  somebody  was  ringing,  and  again  he 
arrived  at  some  one  who  spoke  to  him  in  the  same  manner.  "  Have 
you  come?"  he  said.  "Yes,"  the  young  man  answered.  "All  right, 
goon,"  said  the  Kwanitaka,  and  taking  hold  of  the  young  man  he 
led  him.  Now  they  came  somewhere,  and  there  was  a  fire.  Now 
they  arrived  there  and  it  was  very  deep  there,  like  a  corn  steaming 
oven  (koici),  but  it  was  burning  very  much.  "Don't  you  know,  those 
that  you  first  came  upon,  they  come  here.  Them  I  bum  up  here. 
Those  wicked  ones  there  in  Oraibi,  them  I  bum  up  here,  but  they 
at  least  will  come  out.  Do  you  see,  as  soon  as  burned,  as  soon  as  it 
smokes,  it  comes  out.  Now  you  see  sometimes  it  (the  air)  is  filled 
with  smoke.  Now  that  (smoke)  is  these.  They  eat  nothing.  They 
are  never  happy.  But  it  was  themselves  when  they  planned  it. 
Now  then,  let  us  be  this  way  again." 

Now  they  arrived  at  a  place  where  it  was  very  deep  and  where  it 
was  very  dark  deep  in.     "Here  I  throw  some  of  them  in,  but  they 


112     Field  Columbian  Museum — Anthropology,  Vol.  VIII. 

always  remain  in  here.  They  never  come  out.  Now,  come  on,  let  us 
be  back.  Thus  you  wanted  to  understand  this."  Now  he  left  him. 
Now  he  returned  to  the  other  Kwanitaka,  and  he  arrived  there.  And 
he  again  said,  "Have  you  come?"  "Yes,"  said  the  young  man,  and 
again  he  led  him  to  a  road,  directing  him  to  the  other  of  the  two  roads. 
"That  way  you  go,"  he  said,  and  now  he  came  somewhere  to  a  village, 
but  it  was  a  large  village.  They  lived  there  in  white  houses  only. 
There  at  the  extreme  edge  of  the  village  a  Kwanitaka  was  going  up 
and  down.  He  said,  "Have  you  come?  Come  this  way,"  and  then 
took  hold  of  him  and  took  him  to  the  village.  He  arrived  there. 
There  another  chief,  a  Kwanitaka,  stood  close  at  the  village.  "Have 
you  come?"  he  said  to  them.  "Yes,"  they  answered  together,  where- 
upon he  said,  "Now  please  enter."  Upon  that  this  other  also  took 
hold  of  the  young  man  and  they  entered,  and  sure  enough,  there  also 
some  were  living  and  he  knew  them.  He  had  been  a  chief  in  Oraibi 
a  longtime  ago.  Now  the  Kwanitaka  said  to  the  young  man.  "This 
way,  this  you  wanted  to  know."     But  in  a  large  blossom  he  was  living. 

That  deceased  chief  and  three  other  chiefs  were  living  in  blossoms 
that  were  standing  one  after  the  other.  "Thanks,"  said  the  Kwani- 
taka, "these  were  never  bad  in  Oraibi;  they  were  always  good,  there- 
fore they  are  here  this  way  now.  Now,  then,  let  us  go  and  look  there, 
too."  So  they  again  entered.  There  all  kinds  of  grasses  and  plants 
and  blossoms  of  every  description  were.  "Thus  these  are  living 
here,"  said  the  Kwanitaka.  "This  you  wanted  to  know,  hence  now 
you  look  well.  When  you  return  you  tell  them.  You  see  if  any  one 
is  not  wicked  there  in  Oraibi  he  shall  certainly  come  here.  Here  you 
have  seen  it.  You  see,  there  a  road  has  been  prepared  for  them. 
Now  as  soon  as  you  arrive  you  tell  them  everything  about  this  our 
life  here,  and  if  some  one  thinks  to  himself  (has  his  welfare  at  his  heart) 
he  must  live  accordingly.  Thus  you  wanted  it.  Because  you  have 
entered  our  dwellings  here  everywhere  you  have  found  out  every- 
thing, but  as  soon  as  you  think  of  coming  here  sometime,  you  must 
eat  a  little  of  your  medicine  again,  but  you  must  tell  this  to  your 
mother  and  your  father  and  to  them,  but  they  must  never  do  that 
way,  and  if  they  do  not  believe  my  talk  they  shall  never  live  with  us 
here.  Now  then,  proceed.  Run  fast,  as  your  father  and  mother  are 
waiting  for  you." 

Now  then,  from  there  he  ran  very  fast.  He  arrived  at  the  Kwan- 
mongwi,  where  the  road  divided.  He  said  to  him,  ' '  Have  you  come  ? " 
"Yes,"  the  young  man  said.  "Very  well,"  he  replied,  "run  fast  now, 
your  father  and  mother  are  waiting  for  you."  He  now  came  run- 
ning very  fast.     At  Aodtovi  he  again  came  upon  them  who  were 


March,  1905.    The  Tr<\ditions  of  the  Hopi  —  Voth.  113 

being  punished  there,  those  who  because  they  had  stolen.  They 
were  going  to  the  Skeleton  House,  but  were  still  punished  there,  but 
they  were  concerned  that  their  thieving  should  come  to  an  end,' 
and  then  sometime  they  might  arrive  at  them  in  the  Skeleton 
House.  Now  when  he  came  upon  them  the  one  that  was  sitting  there 
said  to  him:  "So  you  have  come  back  again!"  "Yes,"  the  young 
man  replied,  and  at  once  proceeded,  running  very  fast.  Now  he  came 
upon  the  woman.  She  said,  "So  you  have  come  back  again !"  "Yes," 
he  answered,  and  upon  that  proceeded,  running  very  fast. 

He  now  came  upon  the  one  that  had  killed  some  one,  north  of 
Ap6hnivi.  "So  you  have  come  back  again,"  said  the  one  that  was 
punished  there.  "Yes,"  he  answered.  Having  said  this,  he  pro- 
ceeded, running.  Now  he  arrived  a  little  north  of  Apdhnivi.  Now 
there  the  one  that  did  not  want  it  to  rain  was  sitting.  He  also  said 
the  same  thing.  "Yes,"  the  young  man  said,  and  proceeded,  running. 
Now  he  arrived  at  his  house  in  Orafbi  and  entered  his  body.  Now 
when  the  sun  was  rising  he  awoke  and  sat  up.  He  was  thinking. 
The  sun  was  somewhat  high  already.  Now  his  mother,  because  she 
was  through  making  the  food,  came  to  look  after  him  and  he  had 
awoke.  "Are  you  awake?"  the  mother  said.  "Yes,"  he  replied. 
"Come  then,  let  us  eat;  come  this  way,"  the  mother  said.  "Very 
well,"  answered  the  young  man.  So  they  were  eating.  When  they 
had  eaten  the  father  asked  the  young  man:  "Now  what  have  you 
found  out?"  "Yes,"  he  said,  "yes,  truly  they  are  living.  I  have 
seen  everything  there  in  the  Skeleton  House  and  there  the  chief  told  me 
thus,  thus  I  tell  you.  There  that  Kwan-mongwi  bums  these  wicked 
ones  there,  and  these  others  he  throws  into  the  dark,  and  then  again, 
these  that  have  been  chiefs  here  they  live  well  there  and  they  are  chiefs 
there  again.  I  have  seen  their  way  of  living  there.  So  when  some 
time  you  will  not  see  me  here,  you  must  not  worry  over  that;  truly 
they  are  living  there."  Thus  he  told  them.  And  after  that  they 
were  living  together.  By  and  by  the  young  man  wanted  to  go  back 
again,  and  he  said  to  his  father,  "My  father,  my  mother."  "Hah," 
they  said.  "I  shall  go  back  again,"  he  answered.  "Very  well,"  said 
the  father,  and  that  night  he  took  some  of  that  medicine  and  then 
slept,  but  now  he  was  really  dead.  And  (in  the  morning)  the  mother, 
in  order  that  he  should  eat,  in  order  that  he  should  refresh  himself, 
looked  after  her  boy,  but  he  had  died.  Now  they  wrapped  him  up 
and  put  him  away,  there  below  Kuivo.       There  they  buried  him. 

'  The  meaning  is  somewhat  obscure;  bat  the  narrator  explained,  that  those  souls  wished  that 
their  thefts  and  the  attending  punishment  might  terminate  so  that  they  could  go  on  to  the  other 
world. 


114    Field  Columbian  Museum — Anthropology,  Vol.  VIII. 

After  that  they  lived  (alone),  but  they,  the  father  and  the  mother, 
were  homesick  after  their  boy. 

Now  the  father  went  to  his  field,  and  when  he  came  there  he  hoed 
his  field.  Then  at  the  edge  of  the  field  something  was  running.  It 
was  a  bird,  a  B^chro.  Now  the  Bachro  spoke.  "Alas!"  he  said, 
"alas,  my  father  is  homesick  after  me."  "Yes,"  the  father  said,  "I 
am  homesick  after  you."  The  Bachro  said,  "Now  you  must  not  be 
that  way;  why  I  told  you  (all  about  it).  In  four  days  I  shall  come 
back  again,  hence  you  must  both  come."  Having  said  this  he  flew 
away.  Now,  after  four  days  the  father  said  to  the  mother:  "Let  us 
go  together."  "Very  well,"  she  said.  Now  his  wife  prepared  some 
lunch  and  then  they  left.  When  they  arrived  there  they  were  making 
the  field.  Now  the  husband  said  to  his  wife,  "Now  somebody  will 
come."  "Who?"  she  asked.  When  they  were  still  thus  talking  it 
arrived.  Close  by  them  something  was  whistling,  and  now  he  came 
running  towards  them  and  arrived  at  them.  As  soon  as  he  had  ar- 
rived at  them  he  said,  "Alas,  you  are  homesick  after  me."  Now  the 
father  said,  "Yes."  "Now  you  must  not  be  that  way,"  he  said.  "I 
live  well."  Now  the  mother  said:  "Yes,  I  am  homesick  after  you." 
Now  again  he  said,  "You  must  not  be  that  way.  I  shall  come  and 
see  you."  Having  said  this  he  again  flew  away.  In  the  evening  they 
went  home  and  surely  after  that  when  the  father  was  walking  in  the 
field  that  came  there.     After  that  they  continued  to  live  there. 

29.    A  JOURNEY   TO   THE  SKELETON   HOUSE.^ 

Haliksai!  In  Shong6pavi  the  people  were  living  first,  and  there 
a  young  man  was  often  sitting  at  the  edge  of  the  village  looking  at 
the  graveyards  and  wondering  what  became  of  the  dead,  whether  it 
is  true  that  they  continue  to  live  somewhere.  He  spoke  to  his  father 
about  it.  His  father  could  not  tell  him  very  much.  "We  do  not 
know  much  about  it,"  he  said;  "so  that  is  what  you  are  thinking 
about."  His  father  was  the  village  chief.  He  said  to  his  son  that 
he  would  speak  to  the  other  chiefs  and  to  his  assistants  about  it, 
which  he  did.  He  talked  about  it  especially  to  the  village  crier,  and 
told  them  that  those  were  the  things  that  his  son  was  thinking  about, 
and  whether  they  knew  anything  about  it.  "Yes,"  they  said,  "the 
Badger  Old  Man  (Hondn  Wuhtaka)  has  the  medicine  for  it  and  knows 
about  it.  We  shall  inform  him."  So  they  called  the  Badger  Old 
Man.  When  he  arrived  he  asked  them  what  they  wanted  with  him. 
"Yes,"  they  said,  "this  young  man  is  thinking  about  these  dead, 

'  Told  by  Sik4hpiki  (Shupaulavi). 


March,  1905.    The  Traditions  of  the  Hopi  —  Voth.  115 

whether  they  live  anywhere,  and  you  know  about  it,  you  have  med- 
icine for  that,  and  that  is  the  reason  why  we  called  you."  "Very 
well,"  he  said,  "so  that  is  why  you  wanted  me.  I  shall  go  and  get 
my  medicine." 

So  he  went  over  to  his  house  and  looked  over  his  medicines  and 
finally  found  the  right  one.  "This  is  the  medicine,"  he  said,  and  took 
it,  returning  to  the  village.  "Very  well,"  he  said ;  "now  when  does  he 
want  to  find  out  about  it?"  "To-morrow,"  they  said.  "Very  well; 
have  you  a  white  kilt?"  "Yes,"  the  village  chief  replied.  "You  put 
this  on  your  son  the  next  morning,"  he  said,  "and  then  you  blacken 
his  chin  with  t6ho  (a  black  shale),  and  tie  a  small  eagle  feather  (piphii) 
to  his  forehead."  The  next  morning  they  dressed  up  the  young  man 
as  they  were  instructed,  preparing  him  as  they  prepare  the  dead. 
Hereupon  the  Badger  Old  Man  spread  a  white  6wa  on  the  floor  and 
told  the  young  man  to  lie  down  on  it.  He  then  placed  some  medicine 
into  his  mouth,  which  the  young  man  ate.  He  also  placed  some 
medicine  into  his  ears  and  some  on  his  heart.  Then  he  wrapped  him 
up  in  a  robe,  whereupon  the  young  man,  after  moving  a  little,  "died." 
"This  is  the  medicine,"  the  Badger  Old  Man  said,  ""if  he  eats  this  he 
will  go  far  away  and  then  come  back  again.  He  wanted  to  see 
something  and  find  out  something,  and  with  this  medicine  he  will 
find  out." 

After  the  young  man  had  fallen  asleep  he  saw  a  path  leading  west- 
ward. It  was  the  road  to  the  Skeleton  house.  This  road  he  followed 
and  after  awhile  he  met  someone  who  was  sitting  there.  "What 
have  you  come  for?"  he  asked  the  young  man.  "Yes,"  he  replied, 
"I  have  come  to  find  out  about  your  life  here."  "Yes,"  the  other 
one  replied,  "I  did  not  follow  the  straight  road;  I  did  not  listen,  and 
I  now  have  to  wait  here.  After  a  certain  number  of  days  I  can  go  on 
a  little,  then  I  can  go  on  again,  but  it  will  be  a  long  time  before  I  shall 
get  to  Skeleton  house."  This  one  was  simply  living  in  an  inclosure 
of  sticks.     That  was  all  the  house  and  protection  he  had. 

From  here  the  young  man  proceeded  westward.  The  path  led 
through  large  cactus  and  through  many  agave  plants  so  that  some- 
times it  could  hardly  be  distinguished.  He  finally  arrived  at  the  rim 
of  a  steep  bluff.  Here  somebody  was  sitting.  He  asked  the  young 
man  why  he  had  come,  and  the  latter  told  him.  "Very  well,"  the 
chief  said.  "Away  over  there  is  the  house  that  you  are  going  to," 
but  as  there  was  a  great  deal  of  smoke  in  the  distance  the  young  man 
could  not  see  the  house.  But  hereupon  the  chief  placed  the  young 
man's  kilt  on  the  ground,  placed  the  young  man  on  it,  then  lifted  it 
up,  and  holding  it  over  the  precipice  he  threw  it  forward,  whereupon 


ii6    Field  Columbian  Museum — Anthropology,  Vol.  VIII. 

the  young  man  was  slowly  descending  on  the  kilt  as  if  he  were  flying 
with  wings. 

When  he  .had  arrived  on  the  ground  below  the  bluff  he  put  on  his 
kilt  again  and  proceeded.  In  the  distance  he  saw  a  column  of  smoke 
rising  from  the  ground.  After  he  had  proceeded  a  distance  he  came 
upon  Skeleton  Woman  (Mas  Wuhti).  He  asked  her  what  that  was. 
"Yes,"  she  said,  "some  of  those  who  had  been  wicked  while  living  in 
the  village  were  thrown  in  there.  There  is  a  chief  there  who  tells 
them  to  go  o»ver  this  road,  and  throws  them  in  there.  Those  who 
are  thrown  in  there  are  destroyed,  they  no  longer  exist.  You  must 
not  go  there,"  she  added,  "but  you  keep  on  thisj-oad  and  go  straight 
ahead  towards  Skeleton  house."  When  he  arrived  there  he  could  not 
see  any  one  at  first  except  a  few  children  who  were  playing  there. 
"Oh!"  they  said,  "here  a  Skeleton  has  come."  There  was  a  very 
large  village  there,  so  he  went  in  and  now  the  people  or  Skeletons  living 
there  heard  about  him.  So  they  assembled  there  on  all  sides  -and 
looked  at  him.  "Who  are  you?"  they  asked  the  young  man.  "I 
am  the  village  chief's  son.     I  came  from  Shongopavi." 

So  they  pointed  him  to  the  Bear  clan,  saying,  "Those  are  the 
people  that  you  want  to  see.  They  are  your  people."  Because  there 
were  a  great  many  different  clans  there.  They  are  sleeping  there  in 
the  daytime.  So  the  Skeleton  took  him  over  to  the  house  where  his 
clan  lived.  "Here  your  ancestors  are,"  they  told  him,  and  showed 
him  the  ladder  that  led  up  to  the  house,  but  the  rungs  of  the  ladder 
were  made  of  sunflower  stems.  He  tried  to  go  up  but  the  first  rung 
broke  as  soon  as  he  stepped  on  it,  but  when  the  Skeletons  went  up 
and  down  the  ladder  the  rungs  did  not  break.  So  he  was  wondering 
how  he  should  get  up.  "I  shall  stay  down  here,"  he  said ;  " I  shall  not 
go  up.  You  bring  me  food  here  and  feed  me  down  here,"  he  said  to 
them.  So  the  Skeletons  brought  him  some  melon,  watermelon,  and 
chukuviki. 

When  they  saw  him  eat  they  laughed  at  him,  because  they  never 
eat  the  food,  but  only  the  odor  or  the  soul  of  the  food.  That  is  the 
reason  why  they  are  not  heavy.  And  that  is  the  reason  why  the 
clouds  into  which  the  dead  are  transformed  are  not  heavy  and  can 
float  in  the  air.  The  food  itself  the  Skeletons  threw  out  behind  the 
houses.  So  this  young  man,  when  he  was  wandering  around  there, 
would  sometimes  eat  of  it.  When  he  had  eaten  they  asked  him  what 
he  had  come  for.  "Yes,"  he  said,  "I  was  always  thinking  whether 
Skeletons  live  somewhere.  I  spoke  to  my  father  about  it  and  told  him 
that  I  wanted  to  go  and  find  out  whether  they  were  staying  some- 
where, and  my  father  was  willing  and  he  dressed  me  up  in  this  way, 


March,  1905.    The  Traditions  of  the  Hopi  —  Voth.  1 1 7 

and  the  Badger  Old  Man  gave  me  some  medicine  that  knows  about 
this  so  that  I  could  go  and  find  out."  "So  that  is  what  you  have 
come  for;  so  that  is  why  you  have  come  here.  Now  you  look  at  us. 
Yes,  we  are  thus."  Thus  they  spoke  to  him,  and  then  added:  "This 
is  the  way  we  are  living  here.  It  is  not  light  here ;  it  is  not  as  light  as 
where  you  live.  We  are  living  poorly  here.  You  must  go  back  again, 
you  cannot  stay  with  us  here  yet ;  your  flesh  is  still  strong  and  '  salty. ' 
You  eat  food  yet;  we  only  eat  the  odor  of  the  food.  Now  you  must 
work  there  for  us.  Make  nakwakwosis  for  us  at  the  Soydl  ceremony. 
These  we  tie  around  our  foreheads  and  they  represent  dropping  rain. 
We  then  shall  work  for  you  here,  too.  We  shall  send  you  rain  and 
crops.  You  must  wrap  up  the  women  when  they  die,  in  the  6wa,  and 
tie  the  big  knotted  belt  around  them,  because  these  owas  are  not 
tightly  woven  and  when  the  Skeletons  move  along  on  them  through 
the  sky  as  clouds,  the  thin  rain  drops  through  these  owas  and  the  big 
raindrops  fall  from  the  fringes  of  the  big  belt.  Sometimes  you  cannot 
see  the  clouds  very  distinctly  because  they  are  hidden  behind  these 
nakwakwosis  just  as  our  faces  are  hidden  behind  them." 

Looking  around,  the  young  man  saw  some  of  the  Skeletons  walking 
around  with  big  burdens  on  their  backs,  consisting  of  mealing  stones, 
which  they  carried  over  their  forehead  by  a  thin  string  that  had  cut 
deeply  into  the  skin.  Other§  carried  bundles  of  cactus  on  their  backs, 
and,  as  they  had  no  clothes  on,  the  thorns  of  the  cactus  would  hurt 
them.  They  were  submitted  to  these  punishments  for  a  certain 
length  of  time,  when  they  were  relieved  of  them  and  then  lived  with 
the  other  people  there.  At  another  place  in  the  Skeleton  house  he 
saw  the  chiefs  who  had  been  good  here  in  this  world  and  had  made  a 
good  road  for  other  people.  They  had  taken  their  tiponis*  with  them 
and  set  them  up  there,  and  when  the  people  here  in  the  villages  have 
their  ceremonies  and  smoke  during  the  ceremonies,  this  smoke  goes 
down  into  the  other  world  to  the  tiponis  or  mothers  and  from  there 
rises  up  in  the  form  of  clouds. 

After  the  young  man  had  seen  everything  at  this  place  he  re- 
turned. When  he  arrived  at  the  steep  bluflF  he  again  mounted  his 
kilt  and  a  slight  breeze  at  once  lifted  him  up.  The  chief  that  was 
living  here  at  the  top  of  the  bluff  who  had  assisted  the  young  man  in 
getting  down  was  a  Kwaniita.  He  had  a  big  horn  for  a  head-dress. 
This  chief  told  him  that  he  should  return  now.  "You  have  now  seen 
how  they  live  here;  it  is  not  good,  it  is  not  light  here;  no  one  should 
desire  to  come  here.     Your  father  and  mother  are  mourning  for  you 

'  The  tiponi  is  the  palladium  of  the  priest,  and  usually  consists  of  an  ear  of  com  to  which  are 
wrapped  feathers  of  different  birds,  pieces  of  turquoise  and  shells,  etc.,  and  into  which  are  some- 
times placed  different  objects  held  sacred  by  the  priest. 


ii8    Field  Columbian  Museum — Anthropology,  Vol.  VIII. 

now,  so  you  return  home."  On  his  way  back  nothing  happened  to 
him  and  he  did  not  meet  anybody.  When  he  had  just  about  arrived 
at  his  house  his  body,  that  was  still  lying  under  the  covering  in  the 
room  where  he  had  fallen  asleep,  began  to  move,  and  as  he  entered 
his  body  he  came  to  life  again.  They  removed  the  covering,  the 
Badger  Old  Man  wiped  his  body,  washed  off  the  paint  from  his 
face,  discharmed  him,  and  then  he  sat  up.  They  fed  him  and  then 
asked  him  what  he  had  found  out. 

"Yes,"  he  said,  "because  I  wanted  to  find  out  this,  you  dressed 
me  up  and  laid  me  down  here.  Then  you  fed  me  something  and  put 
some  medicine  on  my  heart.  After  I  had  died  I  traveled  westward, 
and  when  I  was  traveling  I  came  upon  a  woman.  She  lived  in  an 
inclosure  of  brush  and  she  was  slowly  moving  westward  and  had  not 
yet  reached  her  destination  by  a  long  distance.  She  asked  me  where 
I  was  going  and  I  told  her  that  I  was  going  to  the  Skeleton  house  and 
asked  her  where  that  was.  She  said  that  I  was  not  very  far  away  any 
more.  Then  I  proceeded  and  passed  through  a  great  deal  of  cactus 
that  was  growing  very  closely  so  that  I  could  hardly  get  through  and 
had  to  step  carefully.  Then  there  was  a  place  where  it  was  clear. 
After  that  I  came  through  a  great  many  6c6  (another  species  of 
cactus)  plants,  where  I  again  had  to  work  my  way  through  carefully. 
When  I  came  out  of  this  I  traveled  on  and  came  to  a  very  steep  bluff. 

' '  When  I  arrived  there  somebody  was  sitting  there.  He  had  a  large 
horn  head-dress  with  one  horn.  He  had  the  chief's  decoration  in  the 
face,  a  white  line  under  the  right  eye  running  around  the  outside  of 
the  eye.  It  was  a  Kwaniita.  'You  help  me  down  here,'  I  told  him. 
'  What  with?'  he  asked.  Then  I  laid  down  my  kilt.  The  chief  placed 
me  on  this  kilt,  then  he  lifted  it  up  and  raised  me  above  the  precipice, 
when  I  slowly  descended  as  if  I  were  flying.  From  here  I  went  on 
and  came  to  a  place  where  there  was  a  great  deal  of  smoke  coming  out 
of  the"  ground.  Here  I  met  a  Skeleton  woman.  She  told  me  not  to  go 
there,  but  that  I  should  go  straight  ahead  on  the  path,  as  that  place' 
is  where  the  wicked  people  were  thrown  in  and  burned.  Then  I 
traveled  on  and  finally  came  to  the  Skeleton  house.  Here  some  chil- 
dren saw  me  and  said,  'Aha,  a  Skeleton  has  come.'  I  looked  around 
and  could  not  see  any  one;  then  I  remembered  that  they  meant 
myself.  I  then  entered  the  Skeleton  house  where  many  rows  of 
houses  like  in  the  village  are. 

' '  The  children  had  already  told  them  that  a  Skeleton  had  come.  So 
the  people  came  down  from  their  houses  and  gathered  outside.  They 
asked  me  who  I  was,  and  when  I  told  them,  they  said  I  was  from  the 
Bear  clan,  and  showed  me  the  place  where  the  Bear  people  lived. 


March,  1905.     The  Traditions  of  the  Hopi  —  Voth.  119 

When  I  tried  to  go  up  the  ladder  the  rungs  broke  because  they  were 
made  of  sunflower  stalks.  So  I  told  the  people  and  they  came  down 
and  fed  me.  I  was  the  only  one  that  was  actually  eating,  and  I  saw 
that  they  threw  away  the  food  to  the  rear  of  the  houses.  I  asked 
them  why  they  did  so,  and  they  told  me  that  they  were  eating  the 
soul  or  the  odor  of  the  food  only.  They  then  asked  me  why  I  had 
come  and  I  told  them.  They  said :' Your  flesh  is  still  "  salty . "  You 
will  not  stay  with  us  here.  Thus  we  are  living  here.  We  are  not 
living  like  you  Hopi  live.  It  is  light  there,  but  here  it  is  not  light. 
We  are  living  poorly  here.  Some  of  us  have  only  very  few  nakw^k- 
wosis  left  on  our  foreheads.  They  are  worn  out  so  we  cannot  see  very 
well  through  them  any  more.  You  must  make  many  nakwakwosis 
and  bdhos  for  us  in  the  village  and  we  shall  also  work  for  you  here. 
You  make  prayer-offerings  for  us  and  we  shall  provide  rain  and  crops 
and  food  for  you.  Thus  we  shall  assist  each  other.  So  you  go  back 
now  and  you  tell  them  in  the  village  that  we  are  living  here  and  that 
we  are  living  here  in  the  dark,  and  tell  them  that  no  one  should  wish 
to  come  here.  For  some  it  is  not  yet  at  all  time  to  come,  but  if  their 
hearts  are  not  good  and  they  are  angry  they  will  come  here  sooner,  so 
tell  them  that  no  one  should  desire  to  travel  this  way.  Now  you  re- 
turn right  straight,  and  do  not  tarry  anywhere.'  And  so  I  came 
straight  back. 

"  It  is  really  true  that  the  Skeletons  are  living  somewhere,  and  I  also 
saw  that  those  who  are  bad  here  and  wicked  are  punished  there.  They 
have  to  carry  heavy  burdens.  Some  carry  mealing  stones,  and  others 
cactus,  the  thorns  of  which  prick  them.  Especially  are  those  pun- 
ished there  in  the  other  world  that  are  bad  to  the  maidens  and  women 
here.  I  have  seen  it  all  myself  now,  and  I  shall  after  this  remember 
that  and  think  that  we  are  living  in  the  light  here.  They  are  not 
living  in  the  light  there.  So  I  shall  not  want  to  be  thinking  about 
that  place,  and  no  one  should  desire  to  go  there,  because  here  we  are 
living  better;  we  are  living  in  the  light  here.  I  have  seen  it  myself, 
and  we  should  not  think  about  that  world  so  much."  "Very  well," 
they  all  said  that  were  sitting  around ;  "very  well;  so  that  is  the  way." 
Hondn  Wuhtaka  said  to  the  young  man:  "Now  you  must  not  think 
about  that  any  more.  You  must  go  home  now  and  live  there  strong. 
Do  not  think  about  these  things  any  more." 


I20    Field  Columbian  Museum — Anthropology,  Vol.  VIII. 


30.    SKELETON   WOMAN   AND  THE   HUNTER.' 

Alfksai!  A  long  time  ago  the  people  were  living  in  Mishongnovi, 
where  now  are  the  old  ruins  of  the  ancient  village  of  Mishongnovi.  In 
the  village  lived  a  very  poor  youth  by  the  name  of  Koch6ilap  Tiyo 
(Fire-Keeping-Up- Youth),  though  just  why  he  was  called  that  way 
the  tale  does  not  say.  He  would  usually  sit  in  a  corner  of  the 
kiva.  When  the  people  were  spinning  they  would  throw  away  the 
little  pieces  of  impure  wool  that  they  picked  from  their  piles  of  wool, 
and  of  these  the  youth  mentioned  had  finally  made  himself  a  bed,  on 
which  he  would  sleep. 

One  time  when  it  was  winter  and  very  cold,  there  was  snow  on  the 
ground.  The  young  men  of  the  village  were  on  the  hunt,  while  the 
older  men  were  in  the  kiva.  They  asked  the  youth  why  he  had  not 
gone  along  on  the  hunt.  "Yes,"  he  said,  "I  have  no  moccasins." 
"Well,  you  ought  to  be  with  them  on  the  hunt,"  they  said.  "But  I 
have  no  moccasins  here,"  he  replied' again.  The  old  men  said,  "You 
go  into  the  houses  and  perhaps  you  will  find  a  sheep  pelt  hanging 
before  an  opening.  Bring  that  here."  So  he  went  and  found  one 
and  brought  it  into  the  kiva.  They  soaked  it  in  water  and  made  him 
a  pair  of  moccasins.  They  then  sent  the  youth  to  find  an  old  piece 
of  blanket  (n6m6),  of  which  they  made  him  some  leggings  or  socks. 
After  he  had  wrapped  up  his  feet  and  had  put  on  his  moccasins  they 
gave  him  an  old  patched  blanket,  which  he  also  put  on  and  tied  a 
string  around  the  blanket  for  a  belt.  They  then  gave  him  a  bow  and 
arrows  and  some  throwing  sticks.  Hereupon  they  explained  to  him 
all  about  the  difference  between  the  rabbit  tracks  and  those  of  other 
animals,  as  he  had  never  been  on  the  hunt  before. 

So  he  left  the  village  and  commenced  to  hunt.  By  and  by  he 
could  hear  the  shoutings  of  the  other  hunters  and  he  went  in  their 
direction.  Soon  he  saw  tracks  in  the  snow  and  began  to  think  that 
perhaps  this  is  a  rabbit  track.  He  saw  where  the  rabbit  had  been 
sitting  and  so  he  finally  concluded  that  he  had  discovered  the  tracks 
of  the  rabbit  and  followed  them  for  a  long  distance.  Some  of  the 
hunters  who  had  found  something  began  to  return  home,  but  he  fol- 
lowed the  tracks.  Finally  he  came  upon  a  jack-rabbit  who  was  very 
tired.  Him  he  killed  and  he  was  so  happy  over  his  first  game  that 
he  stroked  the  rabbit  for  quite  a  while.  He  then  tied  a  string  to  its 
legs,  and  taking  it  on  his  back  he  thought  of  returning.  It  was  now 
getting  dark  and  it  commenced  to  rain.     He  started  back,  and  after 

'  Told  by  Sikdhpiki  (Shupaulavi) . 


March,  1905.    The  Traditions  of  the  Hopi  —  Voth.  121 

having  traveled  for  some  distance  it  was  very  dark  and  he  came  to  a 
bluff  where  there  was  a  place  called  Kaw^ylova.'  Here  he  saw  a 
light,  and  coming  nearer  he  found  a  kiva  and  looking  in  he  noticed 
a  pretty  woman  in  the  kiva.  He  was  by  this  time  wet  and  very 
cold.     She  invited  him  to  come  in,  so  he  went  in. 

He  sat  down  at  the  fireplace  and  warmed  himself.  She  then 
gave  him  some  pfkami  and  oongdwa  to  eat,  but  he  discovered 
that  the  first  was  prepared  of  the  brain  of  corpses  and  the  other  of 
flies,  so  although  he  was  very  hungry  he  did  not  eat  an)rthing.  While 
he  pretended  to  eat  something  he  dropped  the  food  in  front  of  him- 
self before  he  put  it  into  his  mouth.  His  rabbit  he  had  left  outside. 
He  went  and  got  it  and  handed  it  to  the  woman,  who  was  Skeleton 
Woman.  She  was  very  happy  over  it  and  thanked  him  for  it.  She 
then  said  to  him:  "I  am  going  to  dance,  and  when  I  am  through 
dancing  we  shall  go  to  sleep  together.  You  keep  up  the  fire  for  me 
while  I  am  dancing."  Hereupon  she  went  into  another  chamber  of 
the  kiva.  While  the  young  man  was  sitting  at  the  fireplace  he  looked 
up  and  saw  that  the  opening  of  the  kiva  was  closed  with  many  threads 
that  were  stretched  across  the  opening  in  every  direction.  "How 
shall  I  get  out  of  this?"  he  thought  to  himself,'  but  just  then  he 
happened  to  think  that  he  had  a  very  small  knife  with  him.  This 
he  drew  out  and  began  to  sharpen  it.  Then  the  woman  came  out 
again  and  danced,  singing  the  following  song: 

Mamanhoymuiyuu,  mamanhoymuiyuu. 

The  maidens,  the  maidens.  ..  •    ' 

Mucunkuy  amu5ru   )  a     i,  • 

Hokwae,  hokwae.     > 
but  she  was  no  longer  the  handsome  woman,  she  now  was  a  skeleton 
with  exposed  teeth  and  thin,  bony  legs. 

When  she  turned  around,  while  dancing,  the  youth  jumped  up, 
ran  up  the  ladder,  cut  the  strings  with  which  the  opening  was  closed, 
and  ran  away,  the  woman  shouting  after  him,  "Oh,  my  husband!" 
After  running  a  distance  the  youth  again  came  to  a  bluff  called  Citu- 
hoilawhka.  Here  he  again  saw  a  light  and  approaching  it  he  found 
another  kiva.  Looking  in  he  saw  a  lively  dance  in  progress.  "Come 
in,"  some  one  said  to  him,  so  he  entered.  "Hide  me  quickly,"  he 
said  to  the  dancers,  "somebody  is  pursuing  me,"  for  the  Skeleton 
Woman  had  followed  him.  "  All  right, "  they  said,  "come  in  quickly, 
dress  up  and  dance  with  us. "  These  were  the  crickets  (nandkan- 
chorzhtu).'     They  took  some  soaked  clay,  rubbed  it  over  his  body, 

'  Horse-vulva,  from  the  ijeculiar  shape  of  the  rock  which  somewhat  resembled  that  organ. 
^StiiR:  Naka'nchoro. 


122    Field  Columbian  Museum — Anthropology,  Vol.  VIII. 

and  prepared  him  as  one  of  the  dancers.     So  he  was  dancing  along 
and  they  were  singing  the  following  song  as  they  danced : 

Hanatoili  hanatoili, 

Hanatoili  hanatoili  (Meaning  obsolete.) 

Yamushkiki,  yamushkiki, 

Ruklruk! 

All  at  once  Skeleton  Woman  arrived  at  the  entrance,  and  looking 
in,  shouted:  "How,  how,  is  my  husband  not  here?"  but  they  danced 
on,  pretending  not  to  hear  her.  "He  certainly  must  be  here,"  she 
said.  "I  am  going  to  come  in."  So  she  entered  and  examined  the 
dancers  and  going  through  the  crowd,  hunted  for  the  youth.  While 
she  was  hunting  one  of  the  dancers  whispered  to  the  youth  to  run 
out  now.  This  he  did,  running  towards  the  village.  The  Skeleton 
Woman  again  followed  him  but  failed  to  overtake  him.  He  was 
very  much  frightened  when  he  arrived  at  the  village.  For  a  long 
time  he  said  very  little,  but  was  sitting  quietly  at  his  place  in  the 
kiva. 


31.     MASAUWUU   MARRIES  A   MAIDEN.* 

Aliksai!  In  old  Mishongnovi  they  were  living.  At  Mastoplcave 
Mdsauwuu  lived  with  his  grandmother,  Mas  Wuhti.  In  the  village 
lived  a  beautiful  maiden  who  persistently  refused  all  offers  of  mar- 
riage. So  Mdsauwuu  one  time  went  to  pay  her  a  visit.  He  came  as 
a  very  handsome  young  man.  She  was  grinding  corn  when  he 
entered  her  house.  She  invited  him  to  sit  down,  and  asked  who 
he  was.  He  told  her  who  he  was.  He  had  a  great  many  strands 
of  beads  around  his  neck  and  long  turquoise  ear-pendants  in  his  ears 
and  was  dressed  up  nicely.  They  were  sitting  on  the  opposite  sides 
of  the  fireplace  and  conversed  with  each  other  all  the  evening.  She 
told  him  that  she  would  be  willing  to  marry  him. 

The  next  morning  she  sent  a  large  tray  full  of  muhpiki  (piki  made 
of  the  meal  of  young  roasted  corn-ears)  to  Masauwuu's  grandmother, 
for  which  the  latter  was  very  glad.  She  then  told  Masauwuu  that 
from  the  gift  which  the  mana  had  sent  she  inferred  that  the  mana 
was  willing  to  marry  him.  "Yes,"  he  said,  "and  she  asked  whether 
I  was  rich,  and  I  told  her  yes:  now  what  shall  we  pay  her  back  for 
the  presents  that  she  has  sent  us?"  So  his  grandmother  gave  him 
a  large  quantity  of  rabbit  meat,  which  he  wrapped  up  and  carried 
over  to  the  house  of  the  maiden.     She  thanked  him  for  it  and  again 

'  Told  by  Kiihkmma  (Shupwifilavi) . 


March,  1905.    The  Traditions  of  the  Hopi  —  Voth.  123 

gave  him  something  to  eat.  The  next  morning  he  came  to  her  house 
and  took  her  over  to  his  grandmother's  house,  where  they  lived  for- 
ever afterwards. 


32.     MASAUWUU   AND  THE   HANO   HUNTERS.' 

In  Hdno  the  people  were  living.  In  the  winter  it  snowed  very 
much  and  there  was  much  snow,  and  the  Hano  went  hunting.  North 
of  the  village  they  were  hunting  towards  the  Sun  shrine,  and  they 
were  hunting  rabbits  there  in  the  snow.  There  were  a  great  many 
rabbits.  When  they  had  killed  a  great  many  they  went  home,  but 
still  hunting.  North  of  Walpi,  at  Puhiivavi  there  lived  the  Masauwuu. 
In  order  to  hunt  he  lived  there.  He  was  also  hunting  in  the  night. 
During  the  day  he  was  sleeping  all  day.  There  were  a  great  many 
rabbits.  When  he  was  still  sleeping  the  Hano  arrived.  The  Mds- 
auwuu  was  living  at  Big  Rock  (Wuw6koa).  When  the  Hano  came  a 
cotton-tail  was  running  and  they  followed  him.  "Havd!  havd!" 
they  said,  and  pursued  him.  The  rabbit  jumped  down  just  where 
the  Masauwuu  was  sleeping.  The  Hdno  also  jumped  down,  making 
a  great  deal  of  noise.  The  Masauwuu  had  a  great  deal  of  game  under 
the  rock. 

Now  the  Masauwuu  jumped  up  quickly  and  ran.  He  ran  against 
a  point  of  the  rock,  then  he  ran  in  a  different  direction  and  again 
ran  against  the  rock.  He  had  thus  perforated  his  head.  In  that 
way  he  again  ran  against  the  rock  from  place  to  place.  When  his 
head  was  full  of  holes  the  blood  was  streaming  down.  A  long  time 
ago  he  used  to  have  a  white  head,  but  on  account  of  the  Hano  now 
he  always  has  a  bloody  head.  Now  they  distributed  his  game. 
From  there  they  proceeded,  tired.  Had  the  Hano  not  been  going 
around  there  the  Masauwuu  would  still  have  a  white  head. 

Si.     TWO   YAYAPONCHATU   TRADE   IN  ORaIbI.- 

Halfksai!  A  long  time  ago  the  Oraibi  were  living  in  Orafbi. 
North  of  the  present  peach  orchards  (about  three-fourths  of  a  mile 
north  of  Oraibi),  lived  the  Yayaponchatu.  These  are  not  Hopi,  but 
they  are  beings  something  like  the  skeletons.  They  have  white  faces 
and  white  bodies,  disheveled  hair,  and  wear  kilts  of  black  and  white 
striped  cloth.  They  understand  the  fire  and  more  than  once  caused 
villages  to  be  destroyed  by  fire.     They  were  the  cause  of  the  destruc- 

'  Told  by  Lofnivantiwa  (SbupalUavi) . 
*  Told  by  TangAkhoyoma  (Oraibi). 


124    Field  Columbian  Museum — Anthropology,  Vol.  VIII. 

tion  by  fire  of  Pivanhonlcape,  and  also  one  time  of  Oraibi,  when  a 
great  many  people  perished. 

The  Orafbi  at  that  time  did  the  same  as  they  are  doing  now 
when  they  want  to  barter.  They  would  put  the  things  they  wanted 
to  sell  together  on  a  pile  in  a  kiva,  and  then  send  some  one  around 
to  the  different  kivas  to  trade  the  things  off  for  what  they  were  in 
need  of.  One  time  the  Y^yaponchatu  heard  that  the  Oraibi  were 
again  trading.  They  were  out  of  native  tobacco  (piva),  so  they  sent 
two  of  their  number  to  the  village  to  trade  for  some  tobacco.  West 
of  the  place  where  now  Nakwd^yeshtiwa  lives  was  then  a  kiva  called 
Blue-bird  Height  (Ch6rzhovi).' 

To  this  kiva  the  two  Yayaponchatus  came  first.  They  laid  down 
on  the  roof  of  the  kiva  and  let  down  the  bunches  of  broom  grass 
^wdhci),  which  they  had  brought  with  them  to  trade.  "I  came  to 
trade"  (Nu  huy!)  they  said.  "Have  you  come  to  trade  something?" 
answered  those  in  the  kiva,  "wheel"  (with  a  rising  inflection). 
"Very  well,"  they  said  from  the  kiva,  "what  is  it  that  you  want?" 
"Tobacco  we  want"  (Tangunache  wlwinche),  they  answered.  The 
men  in  the  kiva  looked  up  and  said,  "What  is  it?  We  do  not  under- 
stand you."  Hereupon  one  of  the  Ydyaponchatu  whispered,  "piva, 
pfva,  hut-hut-hut"  (the  latter  words,  however,  were  spoken  with  an 
inhalation).  "O,"  they  said,  "tobacco  he  wants."  So  one  of 
them,  who  had  a  supply,  went  and  got  some  and  gave  it  to  one  of 
the  barterers.     They  were  happy  over  it. 

The  two  now  proceeded  to  the  M6ts  kiva,  which  was  located  a 
few  yards  west  of  the  present  Wikolapi  kiva,  where  the  same  exchange 
of  words  was  repeated  that  had  taken  place  at  the  previous  kiva. 
Here  the  second  one  traded  his  broom  grass  for  a  sack  of  tobacco, 
whereupon  the  two  returned  to  their  village,  being  happy  over  their 
purchase.  Here  in  the  village  they  smoked  the  tobacco  that  they 
had  obtained  from  the  Oraibi. 

34.    THE  KOHONINO   HUNTER.^ 

Haliksai!  A  long  time  ago  the  K6honino  came  out  at  the  place 
where  the  salt  comes  out.  They  ascended,  traveled  southward,  and 
there  built  some  houses  in  cliffs,  where  they  lived.     They  were  always 

'  This  kiva  was  last  occupied  by  women  and  was  dismantled  probably  about  forty  years  ago. 
The  flag-stones  of  the  floor  were  used  for  the  floor  in  the  present  Kwdn  kiva,  and  the  timbers  were 
used  for  reconstructing  the  Cakwdlanvi  kiva,  those  of  the  latter  kiva  being  used  in  reconstructing 
the  Coyote  and  the  Singer  kivas.  It  is  said  that  the  reason  for  this  exchange  was  that  the  ends  of 
the  old,  heavy  timbers  in  the  Cakwdlanvi  kiva  were  somewhat  rotten  and  so  had  to  be  used  on 
narrower  kivas,  while  the  Cakwdlanvi  kiva  used  the  longer  timbers  of  the  Ch6rzhovi  kiva  in 
reconstructing  their  wider  kiva. 

*  Told  by  Tangdkhoyoma  (Oraibi) . 


March,  1905.     The  Traditions  of  the  Hopi  —  Voth.  125 

hunting  deei,  antelope,  mountain  sheep,  etc.  One  time  one  of  the 
K6honino  was  also  going  to  hunt.  He  soon  discovered  a  flock  of 
mountain  sheep  in  one  of  the  cliffs.  He  shot  and  hit  one  of  the  larger 
bucks,  which  however  got  away.  He  followed  him  all  day,  and 
finally  the  animal  got  tired  and  arrived  at  a  place  where  he  was 
about  to  jump  down,  when  the  hunter  shot  him  again.  He  began  to 
stagger  and  finally  fell,  but  before  he  died  he  tumbled  partly  down 
the  bluff,  where  he  died.  The  hunter  climbed  down  to  the  place 
where  the  animal  was  lying,  but  his  foot  slipped  and  he  fell  down, 
too.  He  fell  deeper,  rolling  over  the  ledge  on  which  the  animal  was 
lying.  His  fall  was  so  severe  that  both  of  his  eyes  fell  out  and  he 
remained  lying  there  unconscious. 

When  evening  came  the  K6honino  in  the  village  waited  for  the 
young  man  to  return,  but  when  he  did  not  return  they  finally  ate 
their  evening  meal  and  kindled  their  fire,  still  waiting  for  the  hunter 
to  return,  but  he  did  not  come.  They  kept  up  their  fire  all  night 
and  did  not  go  to  sleep.  In  the  night  the  hunter  revived,  but  as 
a  skeleton  (masauwuu).  He  arose  and  went  towards  the  place  where 
his  people  were  living,  but  he  pitied  himself,  saying,  "Oh!  I!"  and 
then  began  to  moan  as  follows: 

Havacova'  Kahnina, 

At  Blue,  Blue  Kohoninas, 

Iwayahana.     Haara 

It  will  be  good.     Eyes 

Paama  takoyma!     Hinayahanaa^ 

All  gone,  Oh!     Oh! 

Hanina'  takoyma 

Oy  oyoyoy  ah . 

While  he  was  thus  moaning  he  proceeded  towards  the  bluff  where  his 
people  were  living.  They  were  still  up  and  had  lights  burning. 
When  he  came  close  to  the  village  they  saw  and  heard  him.  One  of 
them  said,  "Listen!  A  coyote  goes  crying"  (Mo!  kushash  chavoko). 
Another  one  said,  "No,  a  wolf  goes  crying"  (Opa,  hatakwi  chavoko). 
"No"  (Opa),  a  third  one  said,  "A  Skeleton  is  crying"  (Maiyoma 
chavoko).  They  now  looked  and  by  that  time  the  Skeleton  had 
come  within  the  radius  of  the  light  of  their  camp-fires.  Then  they 
saw  that  it  was  a  Skeleton.  "  Oh! "  (Ma!)  they  said,  "  it  is  a  Skeleton  " 
(Maviyoma).      "Oh!we  all  shall  flee"  (Ma!  payam  kiwakvako).* 

'  After  Green  Bluff  (Cakwitupka),  where  they  now  live. 
2  The  narrator  was  unable  to  give  the  meaninR. 
"  The  narrator  was  unable  to  give  the  meaning. 
*  These  phrases  are  in  the  K6honino  language. 


126    Field  Columbian  Museum — Anthropology,  Vol.  VIII. 

Hereupon  they  all  picked  up  their  things,  the  women  throwing 
their  children  on  their  backs,  the  men  their  buckskins,  meat,  etc., 
and  then  they  fled.  The  Skeleton  took  possession  of  the  houses  that 
the  K6honino  had  left,  and  has  been  living  there  ever  since.  The 
K6honino  went  westward  and  finally  arrived  at  a  very  steep  bluff. 
This  they  ascended  and  settled  down  there  in  the  valley  near  Green 
Bluff,  where  they  have  been  living  ever  since,  and  this  is  why  the 
Kohonino  settled  down  at  this  place. 

35.     THE  WHITE  CORN-EAR   MAIDEN   AND  THE  SORCERERS.' 

A  long  time  ago  when  there  were  a  great  many  people  living  in 
Oraibi  there  lived  a  beautiful  maiden  in  the  village  by  the  name  of 
White  Corn-Ear  Maiden  (Qotca-Awats-Mana).  This  maiden  persist- 
ently refused  all  offers  that  were  made  to  her  by  various  young  men 
to  marry  her.  The  inhabitants  of  the  Wikolapi  kiva  at  that  time 
were  sorcerers  (Popwaktu),  and  being  angry  at  that  maiden  they 
decided  to  destroy  her.  One  day  they  agreed  that  in  the  night  they 
would  meet  in  the  sorcerers'  house  at  Skeleton  Gulch  (Masposove), 
so  called,  it  is  said,  because  at  one  time  a  great  many  people  of  the 
Badger  clan  were  killed  there  by  the  Orafbi,  and  their  corpses  thrown 
into  the  gulch.  At  this  meeting  they  decided  that  the  next  day  they 
would  make  a  wheel,  such  as  are  still  used  by  the  children  for  a  cer- 
tain play,  and  also  a  number  of  feathered  arrows,  and  that  one  of 
these  arrows  should  be  poisoned  with  rattlesnake  poison.  With  this 
latter  the  maiden  should  be  hurt,  and  after  her  death,  which  was 
expected  as  a  matter  of  course,  she  was  to  be  taken  to  the  sorcerers' 
house,  where  they  were  assembled.  So  this  was  done,  and  the 
sorcerers  wrapped  into  the  wheel  the  breath  of  that  maiden,  but  just 
in  what  manner  that  was  obtained  is  not  known. 

When  the  wheel  and  the  arrows  were  completed,  a  number  of 
young  men  played  with  them  on  the  street  in  front  of  the  maiden's 
house,  and  when  one  time  she  came  down  the  ladder  and  passed  the 
players  to  go  on  an  errand,  the  man  holding  the  poisoned  arrow 
pretended  to  shoot  at  the  wheel,  but  wounded  her  foot  with  it. 
When  she  returned  after  a  short  time  her  foot  was  badly  swollen  and 
she  related  to  her  parents  what  had  happened  to  her.  During  the 
night  she  died.  The  sorcerers  upon  hearing  that  the  maiden  had 
died,  again  repaired  to  their  place  at  the  Skeleton  Gulch  and  there 
changed  themselves  into  coyotes,  wolves,  foxes,  etc.,  whereupon  they 
waited  until  the  maiden  had  been  buried  and  her  friends  who  had 

'  Told  by  Qoydwaima  (Oraibi). 


March,  1905.     The  Traditions  of  the  Hopi  —  Voth.  127 

buried  her  had  returned  to  the  village.  Then  they  approached  the 
graveyard  from  different  places,  imitating  at  different  times  the 
sounds  of  those  animals. 

The  brother  of  the  deceased  maiden  being  very  deeply  grieved 
at  the  death  of  his  sister,  sat  at  the  edge  of  the  mesa  watching  the 
grave  and  thus  saw  what  happened.  When  he  beheld  these  animals 
approaching  the  grave  his  first  impulse  was  to  shoot  at  them,  but 
when  he  got  his  bow  and  arrow  ready  he  heard  some  of  them  speak, 
and  at  once  knew -that  they  were  not  animals  but  Hopi  sorcerers; 
so  he  desisted,  and  heard  one  of  them  say  that  those  who  had  brought 
old  wrappings  with  them  should  now  tear  them  all  to  small  pieces,  so 
that  the  people  in  the  village  should  think  and  believe  that  coyotes 
had  eaten  the  corpse  and  that  the  pieces  were  remnants  of  the  wrap- 
pings of  the  body.  So  this  was  done  and  then  the  body  itself  dis- 
interred. One  of  the  sorcerers  that  had  changed  himself  into  a  grey 
wolf  swung  the  body  upon  his  back  and  carried  it  away,  being  fol- 
lowed by  all  the  others. 

The  young  man  immediately  followed  them  at  some  distance  to 
their  place  of  meeting,  which  they  reached  in  a  roundabout  way. 
He  saw  the  body  lying  north  of  the  fireplace,  and  heard  one  of  them 
say  that  they  should  hurry  up;  whereupon  he  immediately  ran  back 
to  the  village,  thinking  to  whom  he  might  appeal  for  help,  who  would  be 
strong  enough  and  have  courage  enough  to  rescue  the  body  of  his  sis- 
ter. So  he  went  to  the  war  chief.  Arriving  at  his  house  he  announced 
his  presence.  The  war  chief's  wife  first  heard  him  and  replied  to  his 
call.  She  then  awoke  her  husband,  saying,  "Some  one  is  calling 
outside. "  They  invited  him  in,  made  a  fire,  and  then  he  told  them 
his  story,  asking  the  old  war  chief  to  assist  him,  and  expressing  his 
determination  to  go  right  back  and  try  to  rescue  the  body  of  his 
sister.  The  war  chief  at  once  promised  assistance.  He  took  down 
two  war  costumes,  shields,  weapons,  etc.,  and  gave  one  to  the  young 
man,  putting  the  other  one  on  himself.  The  young  man  was  im- 
patient and  urged  that  they  depart,  but  the  old  war  chief  asked  him 
to  wait  a  little,  took  a  bone  whistle,  went  outside  and  whistled  up- 
wards, whereupon  immediately  a  great  noise  was  heard  and  a  small 
man  entered  the  room.  This  was  Cotukvnangwuu,  the  Star  and 
Cloud  deity,  living  in  the  sky.  "Why  do  you  want  me  so  quickly?" 
he  asked.  "Yes,"  the  old  man  said,  "this  young  man  wants  you." 
And  he  then  told  him  the  facts  and  asked  whether  he  would  assist 
them.  The  deity  at  once  promised  assistance.  "Wait  a  little,"  the 
old  war  chief  said,  "I  am  going  to  call  some  one  else."  So  he  whis- 
tled again  and  immediately  the  Hawk  came  flying  down  into  the 


128    Field  Columbian  Museum — Anthropology,  Vol.  VIII. 

room.  "Why  do  you  want  me  so  quickly?"  he  asked.  "Yes,"  the 
old  warrior  said,  "This  young  man  needs  you,"  and  after  telling  him 
the  story,  asked  whether  he  would  assist  them.  The  Hawk  also 
promised  to  go  with  them.  "Wait  a  little,"  the  old  warrior  said  for 
the  third  time,  "I  shall  call  some  one  else."  Whereupon  he  spit 
into  his  left  hand,  whistled  again,  and  then  a  great  many  skeleton 
flies  (mdstotovi)  came  and  drank  his  spittle,  whereupon  he  closed 
the  hand  upon  them.  Then  they  all  departed,  going  to  the  place  of 
the  assembled  sorcerers,  which  resembled  a  Hopi  kiva.  They  at 
once  entered  the  kiva  without  being  noticed,  however,  by  the  sorcer- 
ers. These  were  just  busy  resuscitating  the  maiden.  They  had 
taken  off  the  wrappings  from  the  body,  had  covered  the  body  with 
a  native  cloth  (mochapu),  and  were  singing  a  song. 

The  wheel  containing  the  breath  of  the  m^na,  and  with  which 
they  had  been  playing,  the  sorcerers  had  brought  with  them.  One 
of  the  oldest  of  the  sorcerers  took  out  the  breath  that  had  been 
wrapped  up  in  the  wheel,  put  it  back  into  the  body  again,  whereupon 
the  mana  revived.  Her  first  expression  was,  "Aha,"  whereupon  she 
threw  aside  the  cover  and  said,  "It  is  hot  here,  I  am  very  hot." 
"Undoubtedly  you  are,"  the  old  man  said  to  her.  She  then  looked 
around  and  when  she  saw  that  she  was  among  the  sorcerers  she  began 
to  cry  bitterly.  All  present  had  by  this  time  reassumed  their  forms 
as  Hopi  again.  An  old  woman  then  washed  the  face  of  the  maiden, 
rubbed  corn  meal  on  it,  combed  her  hair  and  tied  it  up  in  whorls  and 
dressed  her  up  nicely.  In  the  meanwhile  a  bed  had  been  prepared 
for  her  and  she  was  told  to  retire  and  lie  down  on  the  bed.'  She 
was"  still  crying  bitterly.  When  she  had  seated  herself  on  the  couch 
the  old  man  approached  her,  but  just  then  the  old  warrior  liberated 
one  of  the  skeleton  flies  and  immediately  the  humming  of  the  fly 
orre.sted  the  attention  of  some  of  those  present.  They  said:  "Listen, 
somebody  is  in  the  kiva.  "  Some  at  once  noticed  the  large  fly,  others 
said  they  could  not  see  anything.  The  old  man,  who  was  then  sitting 
by  the  side  of  the  mana,  looked  up  and  also  saw  the  fly.  At  this 
moment  the  Hawk  rushed  into  the  kiva,  threw  aside  the  old  man, 
grabbed  the  mana,  swung  her  on  his  back  and  carried  her  out  of  the 
kiva.  "Hihih'ya,"  the  old  man  exclaimed,  as  he  recovered  from  his 
astonishment.  "What  is  it?"  others  asked.  "Why  the  maiden  is 
gone,"  he  said.  At  this  juncture  the  brother  of  the  maiden  spoke 
up,  saying:  "Why  nothing  is  the  matter,"  and  now  those  present  in 
the  kiva  for  the  first  time  noticed  the  presence  of  their  enemies. 

'  She  was  also  told  that  as  she  had  persistently  refused  to  marry  one  of  the  young  men  of  the 
village,  all  the  men  present  would  cohabit  with  her,  which  was  to  be  her  punishment. 


March,  1905.    The  Traditions  of  the  Hon  • — Voth.  129 

"So  you  have  watched  us,"  the  old  man  said  to  the  young  man. 
"Yes,"  the  latter  said,  "I  saw  you  take  out  the  body  of  my  sister 
and  followed  you  up  to  the  time  when  you  were  singing  over  her 
body  here  in  the  kiva. "  The  old  warrior  then  also  spoke  and  asked 
them  why  they  had  done  this;  what  they  wanted  with  that  maiden; 
t'ley  might  have  known  that  they  would  make  the  heart  of  her 
brother  sad,  etc.  The  old  man  replied,  "We  have  nothing  to  say, 
but  let  us  measure  each  other  and  see  who  is  the  stronger,  and  let  us 
see  whether  you  are  brave  and  whether  you  understand  anything. 
You  let  us  see  what  you  are  first."  "No,"  the  warrior  said,  "we 
did  not  bring  this  about,  you  wanted  this  that  way  and  we  challenge 
you  to  show  what  you  are  first."  "All  right,"  the  old  man  said, 
and  gave  orders  to  extinguish  the  fire.  Hereupon  the  warriors  took 
their  shields  into  their  hands  and  immediately  the  sorcerers  shot 
small  dangerous  arrows  "at  them,  which  could  be  heard  flying  against 
their  shields  at  short  intervals.  The  warriors  responded  with  their 
war  cry,  Eha-ha-ha.  In  a  short  time  the  old  man  said,  "Kindle  the 
fire  again,  because  they  are  certainly  dead  by  this  time. "  When  the 
fire  was  kindled  the  warriors  were  all  still  standing,  and  said,  "We 
are  not  dead  yet."  They  were  then  challenged  to  show  their  skill. 
The  fire  was  again  extinguished  and  the  war  chief  then  drew  from  a 
pocket  a  little  sack  containing  live  bees.  These  he  liberated  and 
they  flew  upon  the  sorcerers,  their  wives  and  children  and  stung 
them.  Soon  pitiful  cries  were  heard  from  all  sides  and  the  old  man 
begged  that  the  warriors  should  desist.  The  war  chief  recalled  the 
bees  and  sent  them  out  of  the  kiva. 

"Do  not  kindle  that  fire,"  C6tukvnangwuu  said,  "we  are  not 
through  yet."  Hereupon  he  drew  forth  a  ray  of  lightning,  threw  it 
among  them  and  they  were  all  torn  to  pieces,  the  kiva  being  filled 
with  a  bright  light.  When  the  lightning  had  done  its  work  and  it 
had  become  dark  in  the  kiva  the  warrior  waited  until  they  felt  the 
warm  blood  of  their  victims  touching  their  feet.  The  old  warrior 
then  said  to  their  destroyed  enemies:  "This  is  what  has  happened  to 
you.  You  ought  not  to  be  living,  because  you  are  dangerous,  you 
are  bad.  You  took  away  and  ill  treated  this  young  man's  sister; 
but  you  are  very  skillful,  you  will  undoubtedly  restore  yourselves 
again,"  and  thereupon  they  left  the  kiva  and  returned  to  the  vil- 
lage. 

The  old  warrior  and  the  young  man  replaced  their  war  costume 
in  the  warrior's  house.  C6tukvnangwuu  ascended  to  the  sky  again, 
where  he  found  the  maiden  which  the  Hawk  had  taken  there.  In 
the  house  where  they  lived  up  there  the  skin  of  an  Eagle  Body  (Kwa- 


130    Field  Columbian  Museum  — Anthropology,  Vol.  VIII. 

tokuu)  was  hanging  on  the  north  wall,  a  skin  of  a  Kwayo  and  a  skin 
of  the  Hawk  (Kisha)  on  the  east  wall.  Here  the  mdna  stayed  for 
some  time  grinding  the  corn  meal  and  preparing  food  for  these  great 
warriors.  After  some  time  she  was  told  that  they  would  now  take  her 
home  again.  So  the  Hawk  again  took  her  on  his  back  and  swiftly 
descended  to  the  earth,  where  he  deposited  her  near  the  village  of 
Oraibi,  from  where  she  went  home.  Complying  with  instructions 
that  she  had  received  from  the  war  chiefs  before,  she  told  her  parents 
that  she  had  died,  that  these  chiefs  from  above  had  rescued  her  and 
that  they  had  told  her  she  should  soon  come  back  again,  at  least  for 
a  visit,  and  that  she  would  soon  go  back  again;  but  whenever  she 
would  die  they  should  not  wrap  her  up  and  tie  her  body.  She  stayed 
in  her  home  for  a  while  and  all  at  once  had  disappeared,  but  in  four 
days  returned,  saying  that  she  had  visited  those  war  chiefs  above. 
After  a  while  she  went  again  and  stayed  six  days.  This  she  repeated 
a  third  time,  staying  ten  days  the  third  time.  Her  mother,  now  get- 
ting used  to  it,  did  not  worry  much  about  it,  but  after  a  while  she 
failed  to  awake  one  morning  and  they  found  that  she  had  fallen 
asleep  never  to  awake  again.  They  treated  her  body  the  same  as 
bodies  of  eagles  are  treated  when  they  are  buried.  They  tied 
nakwakwosis  to  her  hands  and  legs,  laid  a  great  many  nakwak- 
wosis  on  her  breast  and  folded  her  garments  over  her  and  thus 
buried  her  without  wrapping  her  up  or  tying  her  body.  She  was 
this  time  buried  on  the  west  side  of  the  village.  Her  brother 
watched  the  grave  for  four  days,  but  this  time  it  was  not  disturbed. 
Important  events  had  in  the  meanwhile  occurred  in  the  house  of 
the  sorcerers  where  the  latter  had  been  destroyed.  C6tukvnangwuu 
had  descended,  entered  the  kiva,  and  restored  his  victims,  but  as  a 
punishment  he  had  not  given  back  to  the  different  individuals  the 
parts  and  members  that  had  been  torn  from  their  bodies,  but  had 
thoroughly  mixed  up  the  different  parts  of  the  different  bodies. 
Before  he  left  he  told  them:  "You  are  bad,  and  this  shall  be  your 
punishment.  You  shall  be  ridiculed  by  the  people. "  Thereupon  he 
left  them.  In  the  morning  when  it  began  to  become  light  the  poor 
people  observed  in  great  consternation  what  had  happened  to  them. 
Here  an  old  man  found  that  he  had  one  of  his  own  legs  while  the 
other  leg  was  that  of  some  woman;  one  arm  was  of  the  natural  size 
while  the  other  one  was  that  of  a  little  child;  here  the  head  of  a 
woman  had  been  healed  to  the  body  of  a  man,  and  so  on.  They  were 
very  much  discouraged,  and  the  old  man  suggested  at  once  that  they 
had  better  not  be  among  the  living  very  long,  and  he  said  that  when 
they  should  come  back  to  the  kiva  he  was  going  to  drop  himself  from 


March,  1905.     The  Traditions  of  the  Hopi  —  Voth.  131 

the  ladder  and  thus  kill  himself.  When  they  came  to  the  village 
they  at  once  became  the  laughing  stock  of  the  people. 

The  wife  of  one  of  the  men  of  the  village  had  also  been  among  the 
sorcerers,  and  she  had  had  one  of  her  legs  substituted  by  the  old, 
wrinkled  leg  of  an  old  man.  She  was  ashamed  and  would  not  show 
this  to  her  husband  and  so  kept  it  carefully  covered  up.  When  her 
husband  asked  her  what  was  the  matter,  she  said  that  she  had  a 
sore  leg.     Other  similar  instances  occurred. 

The  old  leader  of  the  sorcerers  soon  went  to  the  Wfkolapi  kiva,  and 
when  he  was  about  to  descend  the  ladder  his  foot  slipped  and  he  fell 
down  the  ladder.  The  shaft  of  the  spindle  which  he  held  in  his  hand 
pierced  his  throat  and  thus  he  died.  After  that  nearly  every  day  one 
of  these  poor  victims  met  with  some  accident  and  after  a  compara- 
tively short  time  they  were  all  dead.  When  the  last  one  had  died 
the  maiden  again  descended  from  the  sky  to  the  village  where  she 
lived  for  quite  a  while.  When  she  finally  died  she  went  to  the  sky 
where  she  lived  with  the  war  chiefs  again. 

36.     WATERMELON-RIND  WOMAN  (HOLOKOP  WUHTI).> 

Haliksai!  The  people  were  living  in  Orafbi.  At  the  place  where 
now  old  Qom^hoiniva  lives,  lived  a  very  pretty  maiden,  who  refused 
all  offers  of  marriage.  At  the  place  where  Sikdmoniwa  at  present 
lives,  lived  a  young  man  by  the  name  of  Piwftamni.  He  lived  there 
with  his  grandmother.  He  had  derived  his  name  from  the  fact  that 
he  always  patched  his  grandmother's  wrappers  and  blankets. 

Many  young  men  in  the  village  asked  for  the  hand  of  the  pretty 
maiden  when  she  would  shell  com  in  the  evening,  and  they  would 
come  and  woo  her,  but  she  refused  all  offers.  Piwitamni's  grand- 
mother once  told  him  to  visit  the  maiden  too,  and  ask  for  her  hand 
in  marriage,  but  he  said  that  she  would  certainly  refuse  him  because 
he  was  poor  and  his  blanket  was  very  much  patched.  One  time  she 
gave  him  two  little  fawns  and  said  to  him:  "When  the  maiden  goes 
south  of  the  village  to  a  certain  rock,  you  go  and  meet  her  there  and 
take  these  two  little  fawns  with  you."  So  in  the  evening  he  did  as 
she  had  told  him  to  do  and  went  up  to  the  maiden  where  she  was 
pulverizing  some  rock  with  a  hard  stone.  "What  are  you  doing?" 
he  asked  her.  "I  am  doing  this  way,"  she  said,  whereupon  she 
looked  around  and  saw  the  two  little  fawns.  ' '  What  have  you  there  ? ' ' 
she  asked.  "They  are  my  two  little  animals,"  he  answered.  She 
was  glad  and  said,  "Give  me  these  and  I  shall  own  them."     So  he 

•  Told  by  Wikvaya  (Oraibi). 


132    Field  Columbian  Museum — Anthropology,  Vol.  VIII. 

gave  them  to  her.  She  took  them  to  the  village  and  showed  them  to 
her  father  and  mother,  as  she  still  had  parents. 

The  young  man  also  returned  to  his  grandmother  and  she  asked 
him:  "Well,  how  has  it  turned  out?"  "Why  she  took  them  to  her 
home."  "All  right,"  she  said.  By  this  time  the  sun  had  set  and 
the  grandmother  said  to  the  young  man,  "Now  go  to  the  maiden's 
house  and  you  speak  to  her  parents,  and  if  they  talk  good  to  you 
you  bring  her  to  my  house."  So  in  the  evening  he  went  over  to  the 
maiden's  house  and  the  parents  recognized  him.  They  asked  him 
whether  these  were  his  two  little  fawns  and  whether  he  had  given 
them  to  their  daughter.  He  said  he  had.  "All  right,"  they  said, 
and  seemed  to  be  glad.  Then  they  turned  to  their  daughter  and 
said,  "You  have  found  each  other.  You  fill  your  tray  with  meal  and 
go  with  him.  "  So  she  filled  her  tray  with  meal  and  went  along  with 
the  young  man.  When  they  arrived  at  the  young  man's  house  the 
grandmother  was  very  happy  and  greeted  her.  "Come  in,"  she 
said,  and  assigned  her  a  seat.  She  found  that  the  maiden  was  a  very 
pretty  girl.  She  then  gave  her  some  little  hufushiki  (a  certain  Hopi 
food)  and  some  meat  from  the  breast  of  the  chiro,  with  some  brine. 
When  the  maiden  had  eaten,  she  asked:  "Where  shall  I  sleep?"  So 
the  grandmother  showed  her  a  small  room  with  blankets  in  it  which 
were  also  very  much  patched  up,  so  that  she  had  a  very  poor  looking 
bed. 

For  four  days  she  ground  com  there,  as  is  the  custom  of  the  Hopi. 
When  the  young  men  of  the  village  heard  about  it  they  were  very 
sad.  But  while  usually  relatives  and  friends  provide  a  bridal  costume 
for  the  newly  married  maidens,  there  was  no  one  to  prepare  this 
costume  for  this  maiden,  and  hence  there  was  no  one  for  whom  she 
could  prepare  meals  except  the  poor  grandmother.  When  she  had 
been  there  for  some  time,  the  grandmother  said  to  her  grandchild. 
"It  is  now  a  long  time,  you  go  and  cry  out  this  evening  that  your 
relatives  should  come  here  to-night  and  eat."  During  that  day  they 
prepared  some  piRami  for  the  feast  that  night.  So  in  the  evening  he 
cried  out,  saying:  "You  my  uncles,  come  here  and  partake  of  this 
food,  and  do  not  be  slow  about  it."  So  in  the  evening  they  arrived 
and  partook  of  the  food.  The  young  bride  set  before  them  the  pflcami 
which  she  had  prepared.  The  grandmother  went  into  an  inner  room 
and  got  from  there  a  great  deal  of  n6okwiwi  (a  dish  consisting  of 
venison,  shelled  com,  salt,  and  water),  which  the  maiden  had  not 
noticed  before.  This  she  also  set  before  her  guests,  of  whom  a  great 
many  had  come  in  by  this  time.  When  they  had  eaten  they  said, 
"Thanks,  that  our  bride  has  prepared  this  feast  and  that  we  have 


Ma^ch,  1905.     The  Traditions  of  the  Hopi  —  Voth.  133 

eaten  it.  You  remain  here  and  see  we  have  prepared  your  costume. 
There  it  is  wrapped  up  in  this  bundle.  To-morrow  you  look  at  it. " 
So  in  the  morning  the  grandmother  opened  the  bundle,  and  there 
were  the  two  bridal  robes,  the  moccasins,  and  the  big  belt  in  the 
reed  receptacle. 

The  people  had  heard  that  Piwitamni's  bride  would  go  home 
and  they  all  wanted  to  see  her,  and  said  that  she  would  not  have  a 
bridal  costume  on  because  nobody  had  prepared  one  for  her.  So 
they  all  went  on  their  houses  and  waited  for  her.  All  at  once  the  old 
grandmother  accompanied  the  young  bride  to  the  ladder  which  the 
bride  descended,  and  behold!  she  was  dressed  up  in  an  6wa.'  They 
were  astonished,  not  having  heard  of  any  costume  being  prepared 
for  her.  The  old  grandmother  sprinkled  a  road  of  com  meal  for  the 
bride  and  then  the  latter,  carrying  her  bundle  with  the  second  owa 
and  the  belt  in  front  of  her,  went  home  to  her  parents.  Her  father 
and  mother  were  very  happy  and  they  welcomed  her.  "Thanks, 
that  you  have  come  and  somebody  has  prepared  something  for 
you,"  they  said. 

Later  on  the  bride  took  some  corn-meal  to  her  own  parents,  and 
her  husband  also  brought  some  to  her  parents,  and  then  they  lived 
in  their  parents'  house.  But  Piwftamni  lived  with  his  wife  and  was 
always  very  poor  and  had  nothing.  The  parents  of  the  wife  were 
now  wondering  and  waiting  whether  he  would  provide  for  his  wife 
and  make  some  clothing  for  her.  But  he  did  as  he  had  done  for  his 
grandmother,  that  is,  repaired  and  patched,  but  never  made  any  new 
clothes  for  her  and  only  made  and  worked  a  very  small  field.  He 
proved  to  be  lazy.  While  the  others  raised  fine  crops  and  water- 
melons and  filled  their  houses  with  them,  this  young  man  raised  hardly 
anything,  and  his  poor  wife  had  to  live  partly  on  watermelon  rinds 
which  were  thrown  away  by  other  people,  so  from  that  fact  she  de- 
rived her  name,  and  the  others  laughed  at  her  husband. 

The  young  man  also  had  a  place  in  one  of  the  kivas,  but  he  usually 
had  very  little  to  eat.  When  the  other  people  received  their  food 
from  their  homes,  nobody  brought  him  anything.  He  generally  got 
very  little  because  they  were  so  poor.  He  never  received  any  meat 
to  eat  and  always  ate  by  himself  on  the  floor  of  the  kiva.  Only  one 
old  man  had  pity  on  him  and  sat  by  his  side  when  he  ate.  The  other 
people  laughed  at  him.  One  time  he  went  home  and  his  old  grand- 
mother asked  him  what  the  people  were  saying  to  him  in  the  kiva. 
He  said  that  some  of  the  people  who  were  rich  always  brought  a 

'  A  white  blanket  made  of  cotton,  two  of  which  form  a  part  of  the  bridal  oatfit.  See  "The 
Oralbi  Marriage  Ceremony,"  by  H.  R.  Voth,  published  by  the  Field  Columbian  Museum . 


134    Field  Columbian  Museum — Anthropology,  Vol.  VIII. 

great  deal  to  eat  to  the  kiva,  especially  a  great  deal  of  meat,  and  one 
had  said  to  him  that  he  would  feed  his  wife  with  good  food  and  then 
he  would  take  her  away  from  him.  So  the  next  day  when  it  was  noon 
again,  the  men  from  the  kiva  all  went  to  get  their  mid -day  meal 
again.  The  old  man  who  was  sitting  with  Piwitamni  said  to  him : 
"You  wait,  go  and  get  your  food  when  they  are  all  done."  They 
again  brought  in  a  great  many  victuals,  especially  a  great  deal  of 
meat.  Finally  Piwitamni  asked  them,  "Is  that  all?"  They  said, 
"Yes."  "All  right,"  he  said,  "so  I  am  going  to  get  my  food  now," 
and  left  the  kiva. 

When  he  had  arrived  at  his  grandmother's  house  she  went  into 
one  of  the  rooms  and  got  out  a  great  many  watermelons,  which  she 
placed  in  blankets.  "Take  these  to  the  kiva  first,"  she  said.  When 
he  came  to  the  kiva  they  looked  up  and  said,  "Somebody  is  carrying 
a  big  burden."  So  he  came  in  and  placed  the  watermelons  on  the 
floor  at  the  place  where  he  was  usually  sitting.  All  the  others  looked 
at  those  fine  watermelons  with  envy  and  astonishment.  He  then 
went  out  again  and  proceeded  to  his  grandmother's  house.  When 
he  arrived  there  she  asked  him:  "Have  you  come?"  "Yes,"  he 
said.  "Now  what  else  do  you  want?"  she  asked.  "My  meat,"  he 
said.  So  she  went  into  another  room  again  and  brought  out  a  great 
deal  of  meat.  It  was  antelope  meat  which  she  gave  him,  and  he 
wrapped  up  a  great  quantity  of  it  and  carried  it  into  the  kiva.  When 
they  saw  him  come  in  they  all  looked  up  again  and  there  he  placed  a 
great  quantity  of  meat  on  the  floor  and  then  he  commenced  to  eat. 
The  old  man  who  had  always  been  with  him  was  very  happy  and 
exclaimed,  "Aha,"  so  the  two  were  eating  again.  When  they  were 
done  eating  the  old  man  turned  to  the  others  at  the  other  end  of  the 
kiva  and  said  to  them:  "Now,  if  any  one  is  coveting  this,  come  here 
and  get  the  watermelons  and  take  them  to  his  children  and  the  meat 
that  is  left  and  take  it  to  his  wife."  They  were  at  first' hanging  down 
their  heads,  but  soon  came  and  took  what  was  left  and  enjoyed  it. 
Only  one  man  did  not  come.  He  said,  "Wait  until  to-morrow,  how 
will  it  be  then?  To-morrow  we  shall  not  bring  any  food  into  the 
kiva,  we  shall  not  eat,  but  let  us  then  bring  our  wealth  (robes,  dresses, 
belts,  buckskins,  etc.),  into  the  kiva,  and  whoever  proves  to  be  the 
richest  and  bring  in  the  most  shall  live  with  your  wife."  So  the 
young  man  went  over  to  his  grandmother's  house  again  and  she 
asked  him  what  the  men  had  said.  He  said  that  to-morrow  they 
were  all  going  to  bring  into  the  kiva  their  wealth. 

So  the  next  day  they  were  in  the  kiva  all  forenoon  and  at  noon 
one  of  them  suggested  that  now  they  go  and  get  their  possessions. 


March,  1905.     The  Traditions  of  the  Hopi  —  Voth.  135 

"All  right,"  the  old  man  said,  who  was  sitting  with  Piwftamni. 
"You  go  first  because  you  wanted  to  have  it  this  way. "  So  they  all 
went  out  and  got  their  possessions  and  hung  them  up  on  the  poles 
and  pins  in  the  kiva,  filling  them  entirely.  Others  brought  theirs 
in  and  the  kiva  was  filled.  They  then  said  to  Piwftamni:  "Now  then 
you  go,  too."  "Yes,"  his  comrade  said,  "you  go  and- hunt  at  least 
something  too,  and  bring  it  in. "  So  he  left  the  kiva  and  after  he 
was  gone  his  friend  asked  the  others  in  the  kiva  to  prepare  many 
poles  in  the  kiva  for  his  friend  to  put  his  things  on. 

When  he  came  to  his  grandmother's  house  she  went  into  a  room 
and  brought  forth  a  great  many  sashes.  "Take  these  over  to  the 
kiva  first,"  she  said.  So  when  he  came  to  the  kiva  they  looked  up 
again  and  saw  that  somebody  brought  a  great  bundle.  He  placed 
them  on  the  floor  and  said  to  his  friend:  "Now  you  hang  all  these 
up, "  and  then  left  the  kiva.  Arriving  at  his  grandmother's  house  she 
again  went  into  a  room  and  brought  forth  something  and  it  was  buck- 
skins in  great  quantities.  He  took  them  over  to  the  kiva.  The 
men  there  looked  up  as  he  arrived  at  the  kiva  entrance  and  saw  that 
he  had  a  great  bundle.  He  placed  these  buckskins  on  the  floor  and 
his  friend,  the  old  man,  suspended  them  over  poles.  He  again 
returned  to  his  grandmother's  house  and  this  time  he  brought 
back  a  large  bundle  of  large  buckskins  which  were  also  hung  up 
in  the  kiva  by  the  old  man.  A  fourth  time  he  went  and  this 
time  brought  a  large  bundle  of  women's  belts.  So  it  was  shown  that 
he  was  very  rich.  Most  of  what  was  in  the  kiva  belonged  to  Piwit- 
amni.  "Now  then,  what  have  you  to  say?"  the  old  man  said  to 
the  other  men.     So  Piwftamni  was  ahead  again. 

Hereupon  the  old  man  took  all  these  things  that  Piwftamni  had 
brought  into  the  kiva  over  to  his  house  and  gave  them  to  his  wife. 
Hereafter  he  was  wealthy  and  no  one  dared  to  take  her  away  from 
him.  But  the  other  men  wanted  one  more  test.  They  said  the  next 
day  they  would  go  from  house  to  house  and  the  man  in  whose  house 
the  most  corn  was  found  should  own  Piwftamni 's  wife.  So  the  next 
day  all  the  men  from  the  kiva,  including  Piwftamni  and  his  old 
friend,  went  around  in  the  village  from  house  to  house  and  examined 
the  piles  of  corn.  In  some  houses  they  found  a  great  deal  of  corn. 
But  when  they  came  to  the  house  of  Piwftamni  they  found  the  house 
was  filled  with  com,  watermelons,  and  squashes,  so  he  had  gotten 
ahead  of  them  and  no  one  ever  dared  to  take  away  from  him  his  wife. 

That  rich  woman,  who  was  after  that  no  longer  called  Watermelon- 
Rind  Woman,  may  still  be  living  somewhere. 


136    Field  Columbian  Museum — Anthropology,  Vol.  VIII. 

37.     THE    YOUTH  AND  MAIDEN   WHO  PLAYED   HIDE    AND  SEEK 

FOR  THEIR  LIFE.> 

Ishyaoi!  In  Oraibi  the  people  were  living.  At  the  west  end  of 
the  south  row  of  houses  lived  a  youth.  A  short  distance  north-east  of 
the  present  Honani  kiva  lived  a  maiden.  One  day  the  youth  went 
down  to  the  west  side  of  the  mesa  to  watch  his  father's  fields.  As  he 
passed  the  house  of  the  maiden  she  asked  where  he  was  going.  "I 
am  going  to  watch  my  father's  fields,"  he  said:  "May  I  not  go 
along?"  she  asked.  "Yes,"  he  said,  thinking  that  she  was  only  joking, 
and  passed  on.  The  mana  wrapped  up  some  fresh  piki  rolls  (muhpi) 
and  followed  the  youth.  "So  you  have  come,"  he  said  to  her  by  way 
of  greeting  when  she  had  arrived.  "Yes,"  she  said,  and  opening  her 
blanket  showed  him  her  pfki,  which  they  ate  together.  "Let  us  play 
hide  and  seek  now,"  she  said,  "and  the  one  who  is  found  four  times 
shall  be  killed."  "All  right,"  he  replied,  "you  hide  first  because  you 
wanted  it."  "No,  you  hide  first,"  she  said,  and  so  finally  they 
agreed  that  the  m^na  would  go  and  hide  first.  "But  you  must  not 
look  after  me,"  she  warned  the  youth,  and  spread  her  blanket  (ush- 
imni)  over  him. 

She  then  ran  through  the  growing  corn  and  finally  hid  under  some 
6yi  (Corrispermum  hyssopi  folium  Linn).  As  soon  as  she  had  hidden 
she  called  out  "tow."  The  young  man  then  commenced  to  hunt  her 
but  could  not  find  her.  Finally  he  said:  "I  cannot  find  you,  come 
out."  So  she  came  out  and  they  went  back  to  the  place  where  they 
had  eaten,  and  the  youth  then  went  to  hide  himself,  covering  up  the 
mana  with  her  blanket.  He  hid  under  a  bush  of  pawihchoki.  Hav- 
ing hidden,  he  called  out,  "tow,"  whereupon  the  mana  hunted  for 
him  and  found  him.  Hereupon  they  again  returned,  the  youth  was 
covered  up  and  the  m^na  again  went  among  the  growing  corn  to  hide. 
Finding  a  large  corn-stalk,  she  pulled  out  the  tassel,  crawled  into  the 
opening  and  put  the  tassel  in  again.  She  then  signaled  to  the  youth, 
and  he  came  and  looked  for  her.  Following  her  tracks  he  found  that 
she  had  been  running  through  the  corn-field.  So  he  hunted  through- 
out the  corn-field  and  then  at  the  edge  among  the  herbs  and  grasses, 
but  could  not  find  her.  Finally  he  noticed  that  her  tracks  seemed  to 
come  to  an  end  near  a  large  corn-stalk,  but  he  could  not  find  her  any- 
where. Finally  he  called  out,  "I  cannot  find  you,  where  are  you?" 
"  Here  I  am,"  she  replied,  and  throwing  out  the  corn-tassel  she  jumped 
out.     So  for  the  second  time  he  had  failed  to  find  her. 

They  again  returned  to  the  edge  of  the  field,  the  mana  now  cov- 

■  Told  by  Wikvaya  (Oraibi). 


March.  1905.     The  Traditions  of  the  Hopi  —  Voth.  137 

ering  herself  up.  The  youth  now,  as  he  went  through  the  field,  was 
thinking,  "Where  shall  I  hide?  It  is  time  that  she  does  not  find  me 
again."  As  he  passed  along  the  edge  of  the  field  he  heard  a  voice. 
"  Listen  to  me,"  some  one  said.  "Come  up  here.  I  have  pity  on  you. 
One  time  she  has  already  found  you,  and  she  will  certainly  find  you 
again."  This  was  the  Sun.  Hereupon  the  latter  threw  down  a  rain- 
bow upon  which  the  youth  climbed  to  the  Sun,  who  hid  him  behind 
his  back  saying,  "Here  she  will  not  find  you."  So  the  mana  followed 
his  tracks  all  through  the  field,  and  went  to  the  edge  of  the  field  to  a 
small  knoll,  but  could  not  find  him.  She  followed  them  again  through- 
out the  field  and  returned  to  the  same  place.  By  this  time  she  was 
puzzled  where  he  could  be.  Her  hair  whorls  were  hanging  down  out 
of  shape.  She  was  thinking  and  thinking  where  he  might  be.  Finally 
she  pressed  a  few  drops  of  milk  out  of  her  breast,  examined  the  drops 
in  her  hand,  and  seeing  the  sun  reflected  in  them,  she  discovered  the 
boy  behind  him.  She  at  once  said :  "Aha,  there  you  are ;  I  have  found 
you.     Come  down." 

The  youth  now  again  covered  himself  up  and  the  m^na  went  to 
hide  away  the  third  time.  But  this  time  the  youth  lifted  up  a  corner 
of  the  covering  and  watched  her,  in  which  direction  she  went.  When 
he  followed  her  tracks  throughout  the  corn-field  he  could  not  find  her. 
Her  tracks  led  to  a  patch  of  watermelons  and  squashes,  but  as  the 
runners  covered  the  ground  he  could  not  find  her  there.  He  returned 
to  the  corn-field  and  hunted,  but  not  finding  her  anywhere  he  again 
followed  her  tracks  to  the  watermelon  patch.  Finally  he  gave  up  in 
despair  and  called  out:  "I  cannot  find  you,  come  out."  She  then 
burst  open  a  watermelon,  saying:  "Here  I  am,  and  you  did  not  find 
me,"  and  came  out. 

The  youth  by  this  time  became  unhappy.  They  again  returned 
and  the  maiden  covering  herself  up,  the  youth  went  to  hide  away, 
but  was  very  unhappy.  Running  through  the  corn-field  and  along 
its  edge,  he  all  at  once  heard  a  voice.  "Where  are  you  going?  I 
have  pity  on  you.  You  come  in  here,"  and  looking  down  he  saw  a 
small  hole  by  the  side  of  a  small  corn-stalk.  It  was  the  house  of  Spider 
Woman.  This  he  entered  and  she  quickly  spun  some  web  across  the 
opening.  The  mana  again  went  to  hunt  for  the  youth.  Running 
through  the  corn-field  repeatedly,  she  finally  traced  his  tracks  to  the 
edge  of  the  corn-field,  but  could  not  find  him  anywhere.  She  then 
drew  forth  from  her  bosom  a  mirror,  which  was  probably  a  quartz 
crystal.  Through  this  she  hunted  first  upward,  hoping  to  find  him 
somewhere  above  again,  but  failed  to  find  him.  She  then  turned  it 
downward  and  all  at  once  saw  the  opening  of  the  Spider's  hole  re- 


138    Field  Columbian  Museum — Anthropology,  Vol.  VIII. 

fleeted  in  it.  " Come  out,"  she  at  once  called  out,  "I  have  found  you. 
You  are  in  there."  Spider  Woman  said:  ''Well,  you  will  have  to  go 
out,  she  has  found  you."  He  was  very  dejected  by  this  time  because 
there  was  only  one  chance  for  him  left ;  but  he  came  out. 

For  the  fourth  time  the  mana  went  to  hide  away.  The  youth 
again  lifted  up  a  corner  of  the  covering  and  looked  after  her  and  saw 
that  she  was  again  running  towards  the  watermelon  patch.  On  one 
side  of  the  corn-field  was  a  ditch  and  as  it  had  rained  shortly  before, 
there  was  some  water  in  this  ditch  and  a  number  of  tadpoles  were  in 
this  water.  The  mana  crossed  the  watermelon  patch,  went  into  the 
ditch,  entered  the  water  and  turned  into  a  tadpole.  The  boy  again 
went  in  search  of  the  mana,  following  her  tracks  through  the  corn- 
field and  through  the  watermelon  patch  down  to  the  ditch,  but  failed 
to  find  her.  He  returned  and  hunted  throughout  the  field,  and  being 
very  tired,  he  returned  to  the  water,  stooped  down  and  drank  some. 
He  was  very  sad  by  this  time,  but  he  hunted  once  more.  Finally  he 
again  followed  her  tracks  to  the  edge  of  the  water,  and  knowing  that 
she  must  be  there  somewhere,  he  called  out:  "I  cannot  find  you,  just 
come  out,"  and  immediately  she  emerged  from  the  water  and  said: 
"  I  was  here  when  you  were  drinking  water  and  I  looked  right  at  you." 
He  then  remembered  that  a  tadpole  had  looked  up  out  of  the  water 
when  he  was  drinking,  but  he,  of  course,  never  thought  that  that  could 
be  the  maiden. 

So  they  returned  again  to  the  same  place,  and  as  they  went  back  the 
youth  was  very  much  discouraged.  "Only  one  chance  left  for  me," 
he  thought,  "where  shall  I  hide  that  she  will  not  find  me?"  After 
the  mana  had  covered  herself  he  again  went  away.  Passing  the 
house  of  Spider  Woman,  the  latter  said  to  him:  "Alas!  (Okiwa!) 
where  are  you  going?  You  go  there  a  little  to  the  east  to  your 
uncle,  the  Ahu  (a  species  of  worm  that  lives  in  rotten  wood) ;  he  lives 
in  the  takachki  (a  temporary  shade  or  shelter)  and  maybe  he  will  hide 
you."  So  the  youth  went  there  and  when  he  arrived  there  called  out, 
"My  uncle,  put  me  in  there."  So  the  Ahu  pulled  out  a  loose  knot 
from  one  of  the  corner  poles,  which  was  that  of  a  pifion-tree.  This 
post  was  hollow,  and  into  this  the  Ahu  put  the  youth,  closing  up  the 
opening  after  he  had  entered.  So  the  mana  went  and  hunted  for  the 
youth,  following  his  tracks  through  the  corn-field,  and  found  that  he 
had  been  going  up  and  down  and  back  and  forth,  and  finally  she 
tracked  them  to  the  aforesaid  shelter.  Arriving  at  this  place  she 
hunted,  but  at  first  could  not  find  him.  She  then  put  the  tips  of  her 
right  hand  fingers,  one  after  another,  into  her  mouth,  wet  them 
slightly,  then  pressed  the  point  of  her  forefinger  into  her  right  ear,  and 


March,  1905.     The  Traditions  of  the  Hopi  —  Voth.  139 

immediately  she  heard  the  youth  in  his  hiding  place  and  told  him  to 
come  out,  as  she  had  found  him. 

They  then  returned  to  their  place  again,  but  the  mdna  said: 
"  Let  us  now  return  again  to  the  shelter  where  I  found  you."  So  they 
returned  and  sat  down  close  to  the  shelter  on  the  north  side.  The 
mana  hereupon  dug  a  hole  close  to  one  of  the  comer  posts  and  then 
said  to  the  youth:  "I- have  beaten  you,  I  have  beaten  you.  You  take 
off  your  shirt."  He  did  so.  It  was  a  blue  shirt  such  as  the  Hopi  used 
to  wear.  "Now  take  off  your  beads,"  she  said,  and,  not  knowing 
what  she  intended  to  do,  he  did  so.  She  hereupon  grabbed  him  by 
the  hair,  jerked  out  a  knife  from  behind  her  belt,  bent  him  over  the 
hole  that  she  had  made,  and  cut  his  throat,  letting  the  blood  run  into 
the  hole.'  She  then  closed  up  this  hole,  dug  another  one  somewhat  to 
the  north  and  dragged  the  body  to  it,  burying  it  in  this  grave. 

Hereupon  she  took  the  shirt  and  the  beads  with  her  and  went 
home.  When  the  young  man  did  not  return  to  his  home  his  parents 
became  worried  and  inquired  at  the  maiden's  house.  "We  thought 
you  both  had  gone  to  our  field  to  watch,"  they  said.  "Do  you  not 
know  where  Kwavfihii  is?"  "Yes,"  she  said,  "we  were  there  to- 
gether, but  he  drove  me  away,  and  I  do  not  know  where  he  is."  So 
the  parents  were  very  sad.  They  had  killed  a  sheep  shortly  before, 
but  as  they  were  so  sorry  they  ate  very  little  of  the  meat,  and  so  the 
flies  came  in  and  ate  of  the  meat.  One  time  the  woman  was  driving 
the  flies  off  with  a  broom  and  one  of  them  said :  ' '  Why  do  you  drive 
me  away  when  I  eat  your  meat  ?  I  suck  some  of  this  meat  and  then 
I  shall  go  and  hunt  your  child."  Hereupon  the  woman  desisted  and 
the  flies  then  sucked  of  the  meat.  "Yes,"  the  woman  then  sai("  to 
the  fly,  "our  boy  went  to  watch  the  fields  and  he  never  came  back. 
If  you  can,  you  go  and  hunt  him  and  find  him  for  me."  So  the  Fly 
flew  away  to  the  corn-field  and  found  very  many  tracks.  Following 
them  all  over  the  field,  she  finally  tracked  them  to  the  shelter  where 
the  young  man  had  been  killed.  Flying  around  here  she  soon  dis- 
covered traces  of  the  blood,  and  opening  the  hole  she  found  blood 
in  it.  She  sucked  some  of  this  blood  and  went  a  little  farther  north 
and  there  found  the  grave.  She  then  sucked  up  all  the  blood  from 
the  first  opening  and  injected  it  into  the  body  and  then  waited.  Soon 
the  heart  of  the  youth  began  to  beat  and  after  a  little  while  he  raised 
up,  shaking  his  head  slightly.  "Have  you  woke  up?"  the  Fly  said. 
' 'Yes,"  he  answered,  "but  I  am  very  thirsty."  "There  is  some  water 
over  there  in  the  ditch,"  the  Fly  said,  "go  there  and  drink  and  then 

'  I  have  found  other  evidences  in  the  Hopi  traditions  that  point  to  the  probability  that 
human  sacrifices  existed  among  the  ancestors  of  the  Hopi. 


I40    Field  Columbian  Museum  — Anthropology,  Vol.  VIII. 

we  shall  return  to  your  house."  So  he  went  there  and  quenched  his 
thirst  and  then  they  returned  to  the  house  of  his  parents.  These  were 
now  very  happy  when  they  saw  the  child.  The  Fly  then  said  to  the 
parents:  "The  shirt  and  beads  of  your  boy  are  at  the  maiden's  house. 
Let  him  go  over  there  and  then  see  what  she  says,  whether  she  will 
be  glad  or  not,  and  then  let  him  ask  for  his  shirt  and  beads,  and  when 
she  gives  him  the  shirt  let  him  shake  it  at  her,  and  then  when  he  gets 
the  beads  he  must  shake  them,  too." 

The  mother  then  said  to  her  son:  "All  right,  you  go  over  to  the 
mana's  house."  But  the  Fly  continued:  "She  will  probably  spread 
food  before  you,  she  will  ofifer  you  piki  rolls,  but  do  not  eat  them." 
So  he  went  over  there.  When  the  mana  saw  him  she  exclaimed: 
"Ih  (with  a  rising  inflection),  Have  you  come?"  "Yes,"  he  said,  "I 
have  come."  "Sit  down,"  she  said  to  him,  and  at  once  went  into 
another  room  and  got  some  food,  which  she  placed  before  him.  "I 
am  not  hungry ;  I  have  come  for  my  shirt  and  my  beads.  I  think  you 
brought  them  with  you  when  you  came."  "Yes,  I  have  them  here, 
and  of  course  I  shall  give  them  to  you."  She  hereupon  went  into  a 
room  and  when  she  opened  the  door  the  young  man  looked  in  and 
saw  that  she  was  very  wealthy.  She  had  a  great  many  things  there 
that  she  had  taken  from  the  youths  whom  she  had  killed.  When  she 
brought  out  his  things  he  took  them  and  shook  them  at  her  and  said : 
"Yes,  these  are  mine,  these  are  the  ones."  Hereupon  he  left  the 
house,  but  the  Fly  had  in  the  meanwhile  told  his  parents  that  they 
should  go  over  to  the  mana's  house  also  and  meet  their  son  there,  so 
they  met  in  front  of  the  house  and  waited  there.  While  they  were 
standing  there  they  heard  a  noise  in  the  house,  some  clapping  and 
shaking.  When  the  young  man  had  shaken  his  shirt  and  the  beads 
at  the  m^na,  an  evil  charm  had  entered  her  and  she  was  changed  into 
"Tihkuy  Wuhti"  '  (child  protruding  woman).  She  entered  an  inner 
room  and  came  out  dressed  in  a  white  6wa.  Her  hair  was  now  tied 
up  like  that  of  a  married  woman,  but  her  face  and  clothes  were  all 
bloody.  While  she  had  put  on  this  costume  the  noise  and  rattle  in 
the  room  where  the  costumes  of  the  slain  youths  were  had  continued, 
and  these  costumes,  which  it  seems  consisted  mostly  of  buckskins, 
rabbit  skins,  etc.,  had  assumed  the  shape  of  deer,  antelope  and  rabbits, 
and  these  now  dashed  out  of  the  room  and  left  the  house.  The  mana 
tried  to  keep  them  and  was  angry,  but  could  not  stop  them.  She 
grabbed  the  last  one,  however,  and  wiping  her  hand  over  her  genitalia 

'  This  personage  occurs  in  various  Hopi  tales.  Some  say  that  in  a  migrating  party  a  woman 
was  about  to  be  confined.  But  as  she  was  in  labor  a  long  time,  she  asked  to  be  left  behind.  Her 
request  was  granted,  the  child  being  only  partly  bom,  from  which  fact  she  received  her  name. 
Comp   "The  Oraibi  Snake  Ceremony,"  by  H.  R  Voth,  page  3<s. 


March,  1905.     The  Traditions  of  the  Hopi  —  Voth.  141 

she  rubbed  this  hand  over  the  face  of  the  antelope,  twisted  his  nose, 
rubbed  his  horns,  etc.,  and  then  let  him  run.  She  then  turned  to  the 
people  who  had  assembled  outside  of  the  house  and  said :  ' '  After  this 
you  shall  have  great  difficulty  in  hunting  these  animals.  If  you  had 
let  them  alone  here  they  would  have  remained  close  by,  and  you  would 
have  had  no  difficulty  in  slaying  them."  She  thereupon  also  left  the 
house  and  disappeared  with  the  game.  Ever  after  she  lived  along 
the  Little  Colorado  River,  where  also  for  a  long  time  the  deer  and 
antelope  abounded.  And  this  is  the  reason  why  it  is  so  difficult  to 
approach  and  kill  this  game.  The  Tfhkuy  Wuhti  having  rubbed  her 
own  odor  over  the  nose  and  face  of  that  antelope,  these  antelopes  now 
smell  the  odor  of  people  from  a  far  distance,  and  so  it  is  very  difficult 
to  approach  them.  The  Tihkuy  Wuhti  is  said  to  still  live  at  the  Little 
Colorado  River,  and  the  Hopi  claim  to  have  seen  her,  still  wrapped  up 
in  the  white  robe,  and  all  covered  with  blood.  She  controls  the  game, 
and  hunters  make  prayer-oflferings  to  her  of  turquoise  and  nakwdk- 
wosis  stained  in  red  ochre  like  that  used  in  the  Snake  ceremony. 
These  prayer-offerings,  however,  are  always  deposited  in  the  night. 

38.   THE  Maiden  who  stole  the  youth's  costume.' 

Haliksai !  A  long  time  ago  the  people  were  living  in  Shupaulavi. 
In  the  north-east  corner  of  the  village  lived  a  maiden,  and  in  another 
part  of  the  village  lived  a  grandmother  with  her  grandson.  One  time 
this  grandson  wanted  to  practice  running.  His  grandmother  dressed 
him  up  in  a  kilt,  beads,  bunch  of  parrot  feathers,  and  tied  a  little  bell 
to  his  back,  etc.  She  told  him,  that  when  he  had  made  his  circuit 
and  returned  to  the  village  he  should  never  pass  by  the  house  of  that 
maiden,  because  she  was  dangerous,  but  he  should  come  up  another 
trail.  '  So  he  ran  towards  Mish6ngnovi  and  descended  the  mesa  south- 
east of  Mish6ngnovi,  then  made  a  large  circuit  in  the  valley. 

He  was  thinking  why  his  grandmother  had  forbidden  him  to  pass 
by  that  maiden's  house.  Early  the  next  morning  he  again  ran,  again 
descending  south-east  of  Mishongnovi.  Passing  down  the  trail  east- 
ward, he  turned  in  the  valley,  ran  north,  turned  to  the  mesa  south  of 
PAchkovi,  ascended  the  mesa,  and  came  to  the  village  from  the  north. 
When  he  ascended  to  the  village  the  maiden  was  standing  on  her  kiva. 
"Aha,  some  one  is  running  there,"  she  said.  "Run!  run!  You  are 
beautifully  dressed  up,"  she  continued,  "let  me  dress  up  in  your  cos- 
tume and  dance  for  you." 

Hereupon  the  youth  ascended  to  the  village  and  stopped  in  front 

>  Told  by  Sikdhpiici  (Shupaulavi) . 


142    Field  Columbian  Museum  — Anthropology,  Vol.  VIII. 

of  the  mana's  kiva.  "You  are  nicely  costumed,"  she  again  said. 
"  Let  me  dress  up  in  your  costume  and  dance  for  you,  and  when  I  am 
through  I  shall  return  your  costume  to  you  again."  So  he  was  willing, 
laid  off  his  costume  and  handed  it  to  her.  She  dressed  up  in  it, 
putting  on  the  kilt,  beads,  ear-pendants,  bell,  feathers,  etc.,  and  then 
danced  for  him  on  top  of  her  kiva,  singing  the  following  song: 

Anina  yuyuina!  anina  yuyuina!  Aha,  costumed!  aha,  costumed! 

Anina  yuyuina!  anina  yuyuina!  Aha,  costumed!  aha,  costumed! 

Anina  yuyuina!  anina  yuyuina!  Aha,  costumed!  aha,  costumed! 

Kurzh  yangkag  Bakataa,  Now  this  Bakataa, 

Nui,  nui,  nui.  To  me,  me,  me  (comes). 

As  she  was  singing  the  last  words  she  jumped  into  the  kiva  through 
the  opening,  closing  it  up  quickly,  and  called  out  to  the  young  man: 
"You  can  go,  I  shall  not  give  you  back  your  costume."  The  youth 
was  very  sad  and  went  home.  When  his  grandmother  saw  him  she 
was  angry.  "There,"  .she  said,  "I  told  you  not  to  go  there,  but  you 
did  not  believe  me,  and  you  went  there  anyway.  That  maiden  is 
wicked.  She  always  takes  away  the  things  from  the  young  men  in 
that  way,  but  you  would  not  believe  me,  and  you  went  there.  But 
let  us  eat  now  and  then  you  go  on  the  hunt.  That  maiden  is  always 
hungry  for  meat,  and  if  you  bring  some  game  we  shall  go  over  with 
that  and  offer  it  to  her  and  see  what  she  has  to  say.  She  is  hungry 
after  meat." 

So  when  they  were  through  eating  he  dressed  up  and  went 
hunting.  The  youth  had  a  dog  that  could  run  very  fast.  This  dog 
accompanied  him.  They  were  hunting  east  of  the  village  in  the 
valley.  Soon  they  detected  a  rabbit,  followed  him,  tracked  him  into 
a  hole  and  dug  him  out,  killed  him,  and  returned  to  the  village.  When 
he  came  to  his  grandmother's  house  she  was  very  happy.  "Thanks, 
thanks,"  she  said,  one  time  after  another.  "With  this  we  shall  go 
over  now  and  find  out  what  she  thinks  about  it."  Hereupon  they  ate. 
When  they  were  through  the  grandmother  told  him  to  take  this 
rabbit,  go  over  to  the  maiden,  and  invite  her  to  dance  for  him  again, 
offering  her  the  rabbit  if  she  did  so.  "She  will  certainly  come  out 
then,"  the  grandmother  said,  "but  do  not  be  afraid  now;  cover  that 
opening  with  the  trapdoor  quickly,  so  that  she  cannot  get  back  again." 

So  he  proceeded  to  the  kiva  of  the  maiden.  When  she  saw  him 
she  saw  the  game  that  he  had  in  his  hand,  and  said,  "Oh,  where 
did  you  get  that?"  "Yes,"  he  said,  "I  killed  that  just  now."  "Give 
it  to  me,"  she  replied.  "As  soon  as  you  will  dance  for  me  again  I 
shall  give  it  to  you,"  he  said.     "Now, you  listen  to  me,"  he  said,  "as 


March,  1905.     Thk  Traditions  of  the  Hopi  —  Votk.  143 

soon  as  you  get  through  dancing  I  shall  give  it  to  you."  So  she  came 
out  and  performed  her  dance  at  the  edge  of  the  kiva  opening,  appar- 
ently ready  to  slip  in  again  when  she  would  be  through.  She  sang 
the  same  song  that  she  had  been  singing  before.  As  she  sang  the  last 
word  the  youth  threw  the  game  towards  her,  but  quite  a  distance  from 
the  kiva,  as  he  had  been  instructed  by  his  grandmother.  The  mana 
rushed  for  the  game,  and  while  she  did  so  the  youth  closed  the  opening. 
The  mana  was  very  quick,  but  when  she  saw  that  she  had  been  de- 
feated she  laid  oflf  the  entire  costume,  one  piece  after  the  other,  saying, 
"Here  is  your  costume."  The  youth  picked  it  up  and  went  to  his 
grandmother's  house,  who  was  very  happy.  "Thanks,"  she  said, 
"that  you  were  not  too  late,  and  that  you  were  successful."  Here- 
after he  had  his  costume  again.  "Thanks,  thanks,"  the  grandmother 
said,  one  time  after  another.  "Do  not  go  that  way  again,  that  mana 
is  dangerous.  She  always  takes  away  the  things  from  the  youths  of 
the  village.  I  told  you  so,  but  you  would  not  believe  me.  Now  since 
she  has  given  your  costume  back  to  us,  do  not  go  again." 


39.     THE    TWO   PUEBLO   MAIDENS  WHO    WERE    MARRIED    TO  THE 

NIGHT.' 

Haliksai!  In  Kawaihkaa,  a  Pueblo  village  in  New  Mexico,  the 
people  were  living.  North  of  the  plaza,  at  the  house  where  there  was 
a  long  ladder,  lived  two  maidens.  They  were  sisters,  and  persistently 
refused  to  marry  any  of  the  young  men  in  the  village.  Finally  the 
Night  (Tokila)  concluded  to  try  to  marry  the  two  maidens,  and  came 
to  the  house.  He  came  there  in  the  evening  and  asked  them  to  marry 
him.  They  said  they  would  lay  the  matter  before  their  parents,  and 
if  they  were  willing  they  would  marry  him.  The  parents  were  will- 
ing, and  so  the  two  sisters  waited  for  their  suitor.  The  next  evening 
he  came  to  fetch  his  two  brides. 

Leaving  the  village  they  went  through  a  narrow  passage.  Outside 
of  the  village  they  found  a  large  tray  (pota),  which  the  Night  had 
left  there.  "This  we  shall  enter,"  he  said.  So  they  all  took  a  place 
on  the  tray,  whereupon  they  were  lifted  up  and  carried  through  the 
air  to  Kawaihka  NuwatoKaovi,  where  they  entered  a  deep  canyon  or 
gulch.  Here  the  Night  lived.  When  they  came  into  the  house  they 
saw  in  an  inner  room  a  great  many  human  bones.  They  were  the 
remains  of  many  women  whom  the  Night  had  stolen  in  the  village, 
and  with  whom  he  had  lived  a  while  and  then,  as  soon  as  they  became 
pregnant,  had  thrown  them  into  the  room  to  perish.     A  number  of 

'  Told  by  L<jmdn6mtiwa  (Oraibi). 


144    Field  Columbian  Museum — Anthropology,  Vol.  VIII. 

women  and  maidens  were  still  living,  and  they  pitied  these  two  new 
arrivals,  and  said:  "Alas!  that  you  two  have  come  with  him."  So 
the  two  were  very  unhappy. 

Close  by  was  a  lake  from  which  the  two  sisters  used  to  get  water. 
They  stayed  with  the  Night  a  while,  but  soon  became  very  unhappy 
when  they  saw  that  they  were  pregnant.  One  time  the  younger  sister 
went  to  get  some  water  and  then  somebody  spoke  to  her.  It  was  the 
Frog.  "You  poor  one,"  he  said,  "you  must  go  home  this  night. 
Here  is  a  large  trail.  In  the  evening  you  must  take  your  water  jars 
on  your  head  and  come  after  water.  You  leave  them  here,  and  then 
you  follow  this  road,  which  leads  to  your  home.  This  you  must  tell 
your  sister  also."  Hereupon  the  younger  sister  returned  and  said  to 
her  older  sister:  "There  at  the  water  some  one  has  told  me  something." 
"What  did  he  say  to  you?"  she  asked.  "He  told  me  that  we  should 
go  home  this  night. ' ' 

So  in  the  evening,  after  they  had  eaten,  they  took  their  water  jars 
and  went  after  water.  When  they  arrived  at  the  lake  the  Frog  said : 
"Have  you  come?"  "Yes,"  they  replied.  "Very  well,  you  just 
follow  this  track,  and  you  trot,  and  you  v/ill  arrive  at  your  home." 
After  they  had  traveled  a  distance  they  came  upon  Spider  Woman, 
who  was  sitting  close  to  the  trail  in  a  stooping  position  as  an  old  hag. 
"Have  you  come?"  she  said.  "Yes,"  they  replied.  "Very  well,  I 
have  heard  that  you  are  going  home,  and  so  I  waited  for  you  here." 
She  then  told  them  that  she  would  go  along,  and  that  they  should  not 
fear.  So  they  traveled  on  that  night  and  did  not  sleep  any.  The 
next  day,  when  they  had  traveled  until  about  noon,  Spider  Woman 
looked  back  and  saw  some  clouds  approaching.  "They  are  coming," 
she  said :  "and  will  certainly  overtake  us." 

The  three  did  not  tarry,  but  when  they  had  come  nearly  to  the 
village  the  sky  was  full  of  clouds;  they  had  overtaken  them.  When 
they  had  arrived  close  to  the  village  they  .were  struck  by  lightning  and 
killed.  But  as  they  were  killed,  each  one  was  delivered  of  a  child, 
the  elder  sister  of  a  little  boy,  the  younger  one  of  a  little  girl.  The 
children  remained  alive  and  at  once  began  to  nurse.  During  the  night 
their  mothers  would  become  alive,  but  during  the  day  they  were  always 
dead.  In  that  way  the  children  were  brought  up.  Finally  they  began 
to  walk  around.  Spider  Woman  had  left  the  two  fugitives  as  soon  as 
they  were  struck  by  lightning. 

When  the  children  had  grown  up  somewhat,  they  asked  their 
mothers  who  their  father  was.  "We  certainly  have  a  father,  and  you 
tell  us  who  he  is,  and  we  will  go  to  him ;  then  he  will  take  care  of  us 
and  provide  for  us."     The  mothers  then  told  them,  "Yes,  you  have 


March,  1905.     The  Traditions  of  the  Hopi  — Voth.  145 

a  father,  but  from  him  we  have  fled,  and  he  will  not  care  for  you.  East 
of  here  is  a  village,  Kawaihkaa,  and  there  is  where  we  used  to  live. 
There  our  father  and  our  mother  live.  You  go  there  and  north  of  the 
plaza  where  the  big  ladder  is  you  inquire  and  see  what  they  will  say 
to  you.  There  is  where  we  used  to  live.  But  they  too  are  bad. 
They  will  undoubtedly  ask  you  to  contend  with  them,  and  if  any  one 
is  beaten  they  usually  kill  him.  On  top  of  the  ladder  something  is 
hanging,  and  if  any  one  does  not  guess  that,  he  is  killed;  but  if  they 
contend  with  you  and  beat  you,  you  must  guess  that.  There  is  a 
little  turtle  tied  up  in  it." 

Hereupon  they  slept  until  morning,  then  the  two  children  started. 
Their  mothers  said  to  them:  "If  they  contend  with  you  and  your 
grandfather  pities  you  and  gives  you  something,  you  bring  us  some- 
thing too,  so  that  we  can  dress  up,  because  our  clothes  are  worn  out. 
If  they  do  not  say  anything  to  you,  we  shall  go  there  too."  When 
they  arrived  at  the  village  they  crossed  the  plaza,  saw  the  ladder,  and 
went  up.  Their  grandparents  lived  in  a  kiva  there.  They  entered 
and  sat  down.  The  grandparents  had  always  been  sad  and  sorry  and 
at  first  did  not  say  anything.  Finally  the  grandfather  saw  them  and 
asked,  "Who  are  you?"  "Why,  it  is  we,"  they  said.  "But  who  are 
you?  Where  do  you  come  from?"  "From  west  of  here,"  they  re- 
plied. "From  Akdkovi  (a  village  west  of  Kawafhkaa)?"  the  grand- 
father asked.  "No,"  they  said,  "not  from  there,  but  we  stayed  right 
west  of  here."     "But  who  are  you?"  they  asked  again. 

"A  long  time  ago  you  had  two  daughters  and  somebody  fetched 
them,  and  we  are  their  children.  We  have  grown  up  now  and  have 
come  here."  Hereupon  they  set  food  before  them  and  fed  them. 
The  grandmother  was  crying.  When  they  had  eaten,  sure  enough, 
they  were  asked  to  play  a  game  with  them.  "If  they  are  our  grand- 
children," they  said,  "they  will  know  something."  So  the  grand- 
father laid  out  a  flat  stone  on  which  was  drawn  a  t6kwnanaw6hpi.' 
The  grandfather  sat  on  one  side,  the  boy  at  the  other  end,  and  then 
they  began  to  play.  The  boy  won  the  game.  "Very  well,"  the 
grandfather  said,  "there  at  the  top  of  the  ladder  something  is  wrapped 
up.  You  giiess  what  that  is.  If  you  guess  that  you  kill  me,  and  if 
you  do  not  guess  it  I  shall  kill  you."  Hereupon  they  all  went  out  and 
looked  at  the  bundle  that  was  hanging  at  the  top  of  the  ladder.  "  Now, 
what  is  in  there?"  the  grandfather  said.  "Who  knows?"  the  child 
said.  "You  guess  once,"  the  brother  said  to  his  sister.  "How  do  I 
know  what  can  be  in  there?"  she  said;  "you  guess."  "Now,  do  not 
hesitate,"  the  grandfather  said,  "but  speak  out  and  say  what  you 

'  A  game  tesembling  our  checkers. 


146    Field  Columbian  Museum — Anthropology,  Vol.  VIIL 

think."  "Why,  what  can  be  in  there?"  the  Uttle  brother  finally  said; 
"it  is  perhaps  a  little  turtle."  "Now,  you  are  surely  our  grand- 
children," the  grandfather  exclaimed. 

"Well  now,  you  kill  me,"  the  grandfather  said.  "No,  we  do  not 
want  to  kill  you,"  the  children  replied,  "but  you  pay  us  something.". 
"Very  well,"  the  grandfather  said,  "what  do  you  want?"  "I  want 
a  shirt,  a  bow,  and  quiver  with  arrows,  and  some  wrist  protectors,  and 
a  pair  of  moccasins,"  the  boy  said.  The  little  girl  asked  for  a  dress, 
a  blanket,  moccasins,  and  a  belt.  And  thus  the  grandparents  paid 
them  these  things.  They  then  also  asked  for  some  clothes  for  their 
mothers,  whereupon  the  grandfather  gave  them  four  sheep-wool 
dresses,  two  pairs  of  moccasins,  and  two  belts.  The  children  then 
said ,  that  their  mothers  had  said ,  if  they  were  willing  and  would  not 
say  anything,  then  the  mothers  would  also  come.  "Certainly  you 
must  come,"  the  grandparents  said;  "you  shall  not  remain  there." 
So  the  children  took  these  things  with  them  and  returned  to  their 
mothers. 

When  they  arrived  there  the  latter  were  very  happy.  The  little 
boy  was  already  shooting  his  arrow.  They  all  dressed  up  now  and  ate 
their  evening  meal.  Hereupon  they  proceeded  to  the  village,  but  all 
abreast.  In  this  same  manner  they  ascended  the  ladder,  and  when 
they  had  arrived  at  the  opening  the  elder  woman  called  down,  "Our 
father,  our  mother,"  but  received  no  answer.  The  younger  sister 
then  called  down  the  same  words,  but  received  no  answer.  "They 
do  not  care  for  us,"  they  said.  The  children  had  told  their  grand- 
parents that  their  mothers  would  come  if  the  grandparents  would  not 
say  anything  to  them.  They  then  descended  the  ladder  and  stopped 
at  the  elevated  portion  in  the  kiva.  Again  the  two  called,  "Our 
father,  our  mother,"  and  again  no  answer.  "They  do  not  care  for 
us,"  the  two  women  said.  They  then  descended  into  the  deeper  por- 
tion of  the  kiva  and  again  one  after  the  other  called,  "Our  father,  our 
mother,"  whereupon  the  grandmother  responded.  "How!"  she  said, 
and  immediately  her  two  children  and  two  grandchildren  fell  dead. 
Had  they  heeded  the  injunction  a  little  better,  and  had  been  quiet 
just  once  more,  the  fourth  time  they  would  all  have  lived  together 
happily,  but  this  way  now  they  had  no  children. 

40.     HOW  HIYONATITIWA  DEFEATED  THE  PLAN  OF  HIS  ENEMIES.* 

Haliksai!  In  Oraibi  they  were  living.  At  the  place  where  now 
Hongsi  and  Ndkwsu  live,  lived  a  maiden  who  refused  all  offers  of 
marriage.     The  young  men  of  the  village  would  frequently  go  there 

'  Told  by  Lomdnomtiwa  (Oraibi). 


March,  1905.     The  Traditions  of  the  Hopi  —  V'oth.  147 

and  try  to  win  her  affections,  but  without  success.  At  Ach^mali 
(now  a  shrine  a  few  hundred  yards  north  of  the  village)  lived  a  youth 
by  the  name  of  Hiyonatitiwa,  with  his  grandmother.  They  were  very 
poor.  The  young  man  always  went  around  with  a  patched  blanket, 
and  his  grandmother  also  did  so.  One  time  he  said  to  the  latter: 
"My  grandmother!"  "Ha!"  she  said.  "I  am  going  to  go  south  to 
that  maiden  there  and  see  whether  she  will  not  marry  me."  "  O  my!" 
the  grandmother  said,  "you  are  so  poor,  she  will  certainly  not  want 
you,  and  you  are  thinking  of  it.  But  at  least  go  there  and  try  it," 
she  said  to  him. 

So  one  time  he  came  to  the  village.  On  the  Snake  and  Flute  and 
other  kivas  and  on  some  of  the  houses  the  young  men  were  still  sitting, 
as  it  was  twilight.  As  they  saw  the  youth  come  they  said:  "Aha, 
somebody  is  coming  here."  So  he  stood  and  waited.  They  went  to 
their  supper  and  then  returned,  taking  their  previous  places  again. 
But  the  young  man,  not  wanting  to  wait  any  longer,  boldly  passed 
between  them  to  the  house  of  the  maiden.  There  was  ari  open  window 
in  the  upper  story  of  the  house,  and  to  this  the  youth  went  up.  The 
young  people  who  saw  him  smiled.  The  maiden  was  grinding  com, 
but  occasionally  stopped.  The  young  people  watched  the  proceed- 
ings, and  as  they  heard  that  the  maiden  occasionally  stopped  grinding, 
they  concluded  and  said  that  the  young  man  must  be  welcome,  and 
she  must  be  talking  with  him  sometimes,  because  she  stops  grinding 
corn  occasionally. 

The  young  man  talked  to  the  maiden  and  asked  her  to  marry  him. 
She  said  that  if  her  father  and  mother  were  willing,  she  would  marry 
him.  "Very  well,"  he  said,  he  would  return  the  next  evening,  and 
if  they  were  willing  he  would  fetch  her.  Hereupon  he  returned  home. 
The  young  men  of  the  village  were  very  unhappy.  The  youth  said 
to  his  grandmother  that  to-morrow  he  would  fetch  the  maiden.  She 
refused  to  believe  it.  "Certainly  I  am  going  to  fetch  her,"  he  said. 
And  so  the  day  passed  and  evening  came.  When  it  was  dark  he  again 
proceeded  to  the  house  of  the  maiden.  The  young  men  of  the  village 
were  again  sitting  on  the  roofs  of  the  kivas  and  houses  watching  him. 
He  went  up  to  the  house,  and  after  a  little  while  brought  with  him  the 
mana,  taking  her  to  his  house.  The  young  men  said  to  him  as  they 
passed  along :  "  So  you  are  fetching  her.  What  do  you  want  with  her? 
But,  of  course,  you  are  going  to  dress  her  up  in  patched  blankets." 

So  he  brought  her  to  the  house  of  his  grandmother  and  went  in. 
She  took  charge  of  the  maiden  and  the  latter  remained  there.  The 
next  three  days  she  ground  corn,  and  on  the  morning  of  the  fourth 
day  the  grandmother  washed  their  heads,  but  there  was  nobody  there 


148    Field  Columbian  Museum  — Anthropology,  Vol.  VIII. 

to  participate.  There  was  nobody  there  to  make  a  bridal  costume, 
for  which  the  maiden  was  now  sorry.  Hereupon  the  bride  remained 
there  and  prepared  the  food  for  them,  but  no  one  prepared  a  bridal 
costume  for  her.  When  she  had  remained  there  about  the  time  that 
brides  usually  remain  at  their  husband's  house  before  they  go  home  to 
their  mother's  house,  the  old  grandmother  said :  "Now,  you  have  been 
here  about  that  long,  we  shall  see  whether  we  can  find  something  for 
you." 

That  day  the  young  man  went  hunting  and  brought  home  a  great 
deal  of  meat.  They  prepared  some  n6okwiwi,  some  pikami,  etc.  Of 
this  they  ate  in  the  evening.  Early  the  next  morning  the  grand- 
mother again  washed  the  head  of  the  bride,  and  hereupon  she  went 
into  a  room  oh  the  north  side  and  was  hunting  around  there,  knocking 
things  about,  but  found  nothing.  Going  into  another  room  on  the 
west  side  she  did  the  same,  but  had  nothing  when  she  came  out.  She 
repeated  this  in  a  room  on  the  south  side,  but  when  she  came  out  of  a 
room  on  the  east  side  she  brought  with  her  a  complete  bridal  costume 
—  two  white  robes,  a  pair  of  moccasins,  a  white,  knotted,  fringed  belt 
and  a  reed  receptacle.  She  dressed  up  the  bride,  sprinkled  a  road  of 
corn-meal  for  her,  and  sent  her  home  to  her  parents.  The  people 
were  again  sitting  on  their  housetops  and  kiva  roofs,  and,  behold  I 
there  the  young  bride  came  home,  dressed  as  brides  usually  are 
dressed.  When  she  came  to  her  mother's  house  her  mother  was  very 
happy. 

Her  husband  went  on  a  hunt  the  next  day  and  brought  back  with 
him  a  mountain  sheep.  This  he  handed  to  his  wife's  parents,  who 
were  very  happy  over  it.  The  inhabitants  of  the  Snake  and  Nashabe 
kivas  were  very  angry  at  this  young  man  and  were  planning  how  they 
could  kill  him.  They  decided  to  make  a  raid  on  the  Navaho.  But 
the  father  of  the  young  wife  was  also  one  of  the  inhabitants  of  the 
Snake  kiva,  and  so  he  found  out  how  matters  stood.  He  told  his 
son-in-law  about  it,  and  the  latter  informed  his  grandmother.  She 
said  that  the  next  morning  he  should  send  his  wife's  little  sister  to 
the  Snake  kiva  to  call  his  father-in-law  for  breakfast.  Hereupon  the 
young  man  returned. 

In  the  morning  the  maiden  went  to  the  Snake  kiva,  called  her 
father  for  the  morning  meal,  and  added  that  in  four  days  there  would 
be  war,  whereupon  she  ran  back.  The  people  in  the  kiva  were  sur- 
prised, but  laughed.  The  next  day  she  repeated  this,  saying  that  in 
three  days  there  would  be  war,  and  so  on.  In  the  evening  of  the  second 
day  the  father  and  his  son-in-law  went  over  to  the  old  woman  at 
Achdmali,  and  said:  "It  is  drawing  nearer."     "Yes,"  she  said,  "when 


March,  1905.    The  Traditions  of  the  Hopi  —  Voth.  149 

they  will  have  a  race  to-morrow  you  must  not  race  with  them,  but  you 
both  come  here  first  and  start  from  here."  Whereupon  the  two  re- 
turned home.  The  next  morning  the  little  maiden  repeated  the  same 
words.  The  men  now  began  to  feel  uneasy,  saying  that  that  maiden 
certainly  did  not  say  that  for  nothing.  Something  must  be  about  to 
happen. 

On  the  morning  of  the  third  day  she  repeated  the  same  words, 
saying:  "To-morrow  there  will  be  war."  That  day  the  men  made 
bows  and  arrows  all  day.  On  the  morning  of  the  fourth  day  the 
maiden  again  said :  "  Let  us  go  and  eat,  but  to-day  there  will  be  war," 
whereupon  she  ran  home.  It  had  been  noised  abroad  that  some 
Navaho  were  approaching  the  village  and  were  attacking  some  men 
in  the  fields.  The  men  who  were  not  killed  ran  towards  the  village 
and  shouted.  The  men  of  the  village  at  once  got  ready  and  descended 
the  village  to  meet  the  Navaho  raiders.  Hiyonatitiwa  and  his  father- 
in-law  each  got  two  quivers  full  of  arrows  and  a  bow,  and  then  ran 
over  to  Achamali  to  the  old  woman's  house.  "Have  you  come?"  she 
said.  "Yes,"  they  replied.  Hereupon  she  went  to  the  room  on  the 
north  and  called  in:  "Come  out  here,  your  grandchildren  have  come 
here."  At  once  somebody  came.  It  was  the  Puma.  She  then 
called  into  the  room  on  the  west  side:  "Your  grandchildren  have 
come,  come  out  here,"  and  a  Bear  came  out.  She  repeated  this, 
calling  into  the  room  on  the  south  side,  and  a  Wildcat  came  out. 
Repeating  this  same  act  on  the  east  side,  a  Wolf  came  out  of  the  room. 

While  this  was  going  on  at  Achdmali,  the  Hopi  had  met  the 
Navaho,  and  the  latter  were  constantly  asking  where  Hiy6natitiwa 
was.  "He  is  in  the  village  yet,"  the  Hopi  replied.  "Go  and  get 
him,  he  is  slow,"  the  Navaho  said.  By  this  time  the  young  man  and 
his  father-in-law,  accompanied  by  the  four  animals,  descended  the 
mesa.  The  animals  at  once  rushed  upon  the  Navaho,  who  were 
nearly  all  killed,  and  also  the  Hopi  that  had  planned  this  raid  in  order 
to  get  Hiyanatitiwa  out  of  the  way,  and  then  steal  his  wife.  When 
those  who  remained  alive  returned  to  the  village  there  was  a  great 
deal  of  mourning  there.  "Somebody  has  certainly  brought  this 
about  that  some  of  our  people  have  now  been  killed  also,"  they  said. 
And  this  way  it  was  prevented  that  some  one  should  take  away  the 
young  man's  wife,  and  he  forever  afterwards  lived  with  her. 


150    Field  Columbian  Museum — Anthropology,  V^ol.  VIII. 


41.     THE  SHONGOPAVl   MAIDEN   WHO   TURNED   INTO  A   DOG.' 

Haliksai!  In  Shongopavi  they  were  living,  and  a  youth  there  was 
very  handsome,  and  all  the  maidens  were  coveting  him.  And  one 
maiden  was  young  yet,  had  small  hair  whorls;  she  was  dirty,  and  a 
bad  looking  maiden.  The  maidens  owned  the  chiro  birds,  and  one 
of  the  maidens  ground  coarse  meal  (hakwushkwi)  for  them  and  put 
it  into  a  tray,  and  when  she  had  put  it  in  she  lifted  it  up,  and  while 
she  was  singing  she  threw  it  away.  She  sang:  "Pota,  p6ta,  pota, 
Yoa  ini,  yoa  ini,"  and  then  scattered  it  to  the  birds.  Now  the  chiros 
darted  towards  it  and  ate  of  it,  and  when  they  had  eaten  they  dis- 
persed again,  whistling,  and  were  flying  around  somewhere  in  the 
field.  When  it  was  evening  they  again  assembled  at  the  mana's 
house.  In  the  morning  she  again  made  hakwushkwi  for  them  and 
fed  them,  and  after  that  the  mana  always  fed  them. 

Now  that  youth  also  made  a  tray.  When  he  was  done  with  it 
the  maidens  assembled.  He  handed  that  tray  to  them,  and  when  he 
had  handed  it  to  them  he  said:  "Now  then,  who  opens  this  shall  get 
me."  Now  one  when  she  had  loosened  it  could  not  untie  it.  She 
handed  it  to  another  one,  who  could  not  untie  it,  and  thus  one  after 
the  other  tried  to  loosen  and  untie  it,  and  not  one  could  open  it. 
Now  then  when  it  came  to  that  bad  looking  maiden  she  also  tried  it. 
Now  the  old  grandmother  (Spider  Woman)  informed  her,  "When  you 
will  sing  this  you  will  open  it."  Thus  she  informed  her.  So  the 
maiden,  while  she  was  secretly  singing,  opened  it.  When  she  had 
opened  it,  singing  secretly,  she  opened  it  as  her  song  ended.  When 
she  had  opened  it  all  she  owned  the  youth.  Then  those  pretty 
maidens  were  very  sad  and  were  angry. 

Now  the  youth  took  her  to  his  house,  where  the  mother  of  the 
youth  bathed  her  entirely,  whereupon  she  became  a  pretty  maiden. 
She  now  remained  there  as  a  bride.  Then  they  made  a  bridal  costume 
for  her  whereupon  she  went  home.  When  she  went  home  the  youth 
followed  her.  Now  she  slept  there  in  their  house  twice,  and  when 
she  slept  there  the  second  time  she  did  not  get  up.  At  last  when  they 
were  eating  they  would  still  not  get  up,  so  the  mother  of  the  maiden 
went  up  to  them  and  looked  at  them  and  they  were  still  sleeping,  but 
that  maiden  had  turned  into  something;  she  had  turned  into  a  dog. 
Now  the  mother  said  to  them,  "Get  up,  please."  The  dog  got  up  at 
once  and  rushed  out  right  away  and  jumped  down  as  a  dog,  and  at 
once  ran  away  somewhere,  and  is  still  going  around  somewhere. 

'  Told  by  Moho  (Oraibi  woman). 


M.\RCH,  1905.     The  Traditions  of  the  Hopi- — Voth.  151 


42.  THE  BLIND  MAN  AND  THE  LAME  MAN.' 

A  long  time  ago  there  was  an  earthquake  at  Oralbi.  It  was  a  very 
nice  day;  people  had  eaten  their  breakfast  as  usual,  and  were  happy. 
Then  towards  noon  the  earth  and  the  houses  began  to  move  and  to 
tremble,  and  very  soon  there  was  a  great  noise  like  thunder,  but 
nothing  could  be  seen  and  the  people  did  not  know  where  it  came 
from.  They  ran  to  their  houses  and  everywhere  to  see  what  was  the 
matter.  Sometime  in  the  afternoon  the  earth  trembled  very  much, 
and  a  large  piece  of  ground  sank  down  at  Skeleton  gulch  (Masvovee), 
so  called  because  at  one  time  a  great  many  slain  people  were  thrown 
there.  This  is  situated  about  half  a  mile  northeast  of  Oraibi;  the 
piece  that  sank  down  reached  nearly  to  the  village  of  Orafbi.  There 
was  also  a  very  large  crack  right  on  the  public  square  or  plaza  of  the 
village. 

By  this  time  the  people  got  frightened  very  much,  and  all  left  the 
village,  running  toward  the  north.  In  the  village  there  lived  in  one 
of  the  houses  a  blind  man,  and  in  another  house  a  cripple  who  could 
not  walk.  When  these  noticed  that  some  serious  disturbance  was 
taking  place,  they  got  very  much  frightened,  and  the  blind  man 
called  over  to  the  cripple  asking  for  information.  The  latter  answered 
that  the  earth  had  been  trembling  and  the  village  had  been  in  motion, 
and  that  all  the  people  had  left  the  village.  The  cripple  then  asked 
the  blind  man  to  come  over  to  his  house.  The  blind  man  asked  the 
cripple  to  come  over  to  his  house,  but  after  a  while  the  cripple  pre- 
vailed, and  the  blind  man,  taking  a  stick  and  feeling  his  way  before 
himself,  tried  to  reach  the  house  of  the  cripple,  the  latter  directing 
him  which  way  to  go.  When  he  had  arrived  at  the  house  the  cripple 
said :  "  Let  us  also  flee.  You  carry  me  on  your  back,  and  I  shall  show 
you  the  way."  This  they  did,  the  cripple  turning  the  head  of  the 
blind  man  in  the  direction  in  which  he  wanted  him  to  turn  and  to  go. 
Thus  they  left  the  village,  also  in  a  northerly  direction,  following  the 
others. 

A  short  distance  north  of  the  village  a  large  elk  met  them,  coming 
from  the  north.  " O  my!  what  is  that?."  the  cripple  said,  on  the  back 
of  the  blind  man.  "What  is  it  ?"  the  latter  asked.  "Something  very 
large.  It  is  nearly  black,  and  yet  it  is  not  quite  black."  The  blind 
man,  who  had  been  a  great  hunter  in  his  youth,  when  he  still  had  his 
eyesight,  at  once  suspected  what  it  might  be,  and  asked  for  details, 
and  soon  concluded  that  it  must  be  an  elk.     Before  leaving  the  village 

'  Told  by  06y4waima  (Oraibi). 


152    Field  Columbian  Museum — Anthropology,  Vol.  VIII. 

the  blind  man  had  suggested  that  they  take  a  bow  and  arrows  along, 
so  that,  in  case  they  needed  some  food,  they  could  kill  some  game. 
When  they  had  come  opposite  the  elk  the  cripple  suggested  that  the 
blind  man  shoot  the  elk,  as  his  own  hands  were  also  somewhat  crippled, 
and  he  was  unable  to  handle  a  bow.  He  put  an  arrow  on  the  bow, 
and  the  blind  man  got  the  bow  ready,  the  cripple  doing  the  aiming 
for  him.  The  elk  was  now  standing  west  of  them,  and  at  the  proper 
time  the  cripple  told  the  blind  man  to  shoot.  He  shot  and  killed 
the  elk. 

They  were  now  very  anxious  to  roast  some  of  the  meat,  but  had 
nothing  to  skin  the  animal  or  cut  the  meat  with;  so  they  went  there 
and  with  one  of  their  arrows  they  dug  out  the  eyes  of  the  elk.  The 
blind  man  then,  being  directed  by  the  lame  man,  gathered  some 
sticks  of  wood  and  they  built  a  fire,  starting  the  fire  by  rubbing  wood 
and  fire  sticks  together.  They  placed  the  two  eyes  on  the  fire  and 
waited.  When  the  eyes  got  very  hot  they  burst  with  a  great  report. 
"Hihiya!"  the  men  exclaimed,  and  both  jumped  up,  the  lame  man 
finding  that  he  could  walk,  and  the  blind  man  finding  his  eyes  opened. 
"Ishuti, "  the  blind  man  said.  "What  is  it  (hinti)?"  "My  eyes  are 
open."  "Yes,  and  I  can  walk,"  the  other  man  replied.  By  this  time 
it  had  become  evening,  "Now  let  us  remain  awake  all  night,"  the 
man  who  had  been  blind  said,  "because  if  we  go  to  sleep  my  eyes 
might  stick  together  again."  "Yes,  if  I  lie  down  I  might  find  that  I 
cannot  walk  again  in  the  morning,"  the  other  one  replied.  So  the 
first  one  handed  the  other  a  small  twig  of  6cvi  (Ephedra),  saying  to 
him,  "If  you  see  that  I  go  to  sleep,  you  prick  my  eyes  so  that  I  awake." 
The  other  one  handed  the  blind  man,  as  we  shall  call  him  for  brevity's 
sake,  also  some  prickly  weed,  saying:  "If  you  see  me  sit  down  you 
prick  my  body  so  that  I  remain  standing."  Thus  they  remained 
awake  all  night  watching  each  other. 

Early  in  the  morning  they  concluded  that  they  would  follow  the 
tracks  of  the  inhabitants  of  the  village  who  had  fled.  They  finally 
found  them  in  a  timber  quite  a  distance  to  the  north.  "What  has 
happened  to  you?"  they  said.  "Why,  you  were  blind  and  lame,  and 
now  you  can  see  and  walk."  "Yes,"  they  said,  "something  has  hap- 
pened to  us-;  and  now  let  us  go  back  again  to  the  village.  There  is 
nothing  the  matter  there  any  more."  So  the  people  all  returned  to 
the  village,  these  two  taking  the  lead,  and  that  is  the  reason  why 
Oraibi  is  again  inhabited.  If  these  two  had  not  brought  the  people 
back  they  would  never  have  returned. 


March,  1905.     The  Traditions  of  the  Hopi  —  Vorii.  153 

43.    BIG  HEAD  AND  GOAT  HORN.' 

Haliksai!  In  Orafbi  they  were  living.  East  of  the  Kwan  kiva 
a  youth  lived,  by  the  name  of  Big  Head  (Wuydkqoto).  Away  south 
are  the  Hopi  Buttes,  and  on  the  westernmost  butte  lived  Goat  Horn 
(Chiwakala).  These  two  were  friends,  but  as  they  lived  so  far  apart 
they  did  not  visit  each  other  often;  but  one  time  Gk)at  Horn  visited 
his  friend  in  Oraibi.  After  they  had  eaten  and  talked  together,  to- 
wards evening  Goat  Horn  wanted  to  return  home.  "My  friend," 
he  said  to  Big  Head.  "What  is  it?"  the  latter  replied.  "You  must 
come  and  visit  me  sometime,  too,"  Goat  Horn  said ;  whereupon  he  went 
home.  After  a  while  Big  Head  visited  his  friend,  and  stayed  all  night 
there.  In  the  morning  Goat  Horn  killed  a  goat  for  his  friend,  cut  it 
in  two,  and  gave  him  one-half,  which  Big  Head  took  with  him  to 
the  village;  and  that  is  the  reason  why  Hopi,  when  they  kill  a  goat, 
cut  it  up. 

44.   kavushkavuwnOm  and  shovi'viounOm.2 

Haliksai!  In  Oraibi  they  were  living.  At  Bayavushtuhco  lived 
a  woman  by  the  name  of  Kavushkavuwnom,  and  at  Odnmuru  lived  a 
woman  by  the  name  of  Shoviviounom.  These  two  women  were  great 
friends.  They  usually  got  water  at  Spider  Spring  (K6hkangva).  One 
time  Kavushkavuwnom  was  getting  water  again,  and  as  she  was  re- 
turning her  friend  Shovfviounom  met  her,  also  getting  water.  The 
latter  asked  her  in  a  half -singing  manner:  "What  now  [in  order]  to 
cook,  you  get  water?"  (Hihta  vula  kwiw^nikae  kiiyito?)  Whereupon 
Kavushkavuwnom  replied:  "A  dish  of  young  squashes"  (Ngam6o- 
chona).  Shoviviounom  hereupon  said:  "So  you  are  going  to  feast?" 
(Aha,  hdlihi  kurzh  pas  um  ch6nni?)  "Yes,"  the  other  one  replied, 
"you  must  come  this  evening  and  visit  me,"  whereupon  they  sepa- 
rated, the  one  going  home  with  her  water,  and  the  other  one  going 
after  water. 

When  Shoviviounom  returned  with  her  water  she  went  to  grinding 
corn  and  prepared  some  huriishuki.  Of  this  she  put  some  into  a  tray 
and  proceeded  to  the  house  of  her  friend,  Kavushkavuwnom,  who  had 
invited  her  to  come  over.  The  latter  had  in  the  meanwhile  prepared 
her  dish  of  young  squashes.  This  she  put  into  a  bowl  and  the  two 
then  sat  down  and  ate  the  squashes  and  the  hunishuki.  While  they 
were  eating  they  conversed  together,  and  when  they  were  through  and 
Shoviviounom  had  visited  for  a  little  while,  she  returned  to  her  home. 

'  Told  by  Lominomtiwa  (Oraibi). 
*  To'.d  by  Tangdkhoyotna  (Oraibi) . 


.  154    Field  Columbian  Museum  — Anthropology,  Vol.  VIII. 

The  next  morning  Shovfviounom  went  after  water  first.  She 
looked  around  several  times  for  her  friend,  who,  however,  was  not  yet 
coming.  She  went  down  to  the  spring,  filled  her  jug  with  water,  but 
still  her  friend  was  not  coming.  So  she  returned  to  the  village,  and 
as  she  was  ascending  the  incline  to  the  village  Kavushkavuwnom 
descended  from  the  village,  also  going  after  water.  When  they  met, 
Kavtishkavuwnom  asked  her  friend:  "What  now  [in  order]  to  cook, 
you  get  water?"  (Hihta  vula  kwiw^nikae  kiiyito?)  Whereupon 
Shovfviounom  replied:  "Tav6chona."  "So  you  are  going  to  feast?" 
(Aha,  hdlihi  kurzh  pas  um  chdnni?)  Kavushkavuwnom  said. 
"Yes,"  Shovfviounom  replied,  "you  must  come  and  visit  me  in  the 
evening." 

When  they  had  both  returned  they  prepared  their  meals,  Kavush- 
kavuwn6m  preparing  some  hurushuki,  and  Shovuviounom  preparing 
a  dish  of  rabbit  meat.  In  the  evening  Kavushkavuwnom  proceeded 
to  the  "house  of  her  friend.  The  latter  put  her  dish  of  rabbit  meat  into 
a  bowl,  and  Kavushkavuwnom  added  her  hurushuki.  The  two  then 
ate,  enjoying  their  feast.  When  they  were  through,  they  conversed 
together  until  the  sun  went  down,  whereupon  Kavtishkavuwnom  re- 
turned to  her  house  and  both  retired  for  the  night. 

45.     HOW   THE   CHILDREN  OF    PIVANHONKAPI  OBTAINED  PER- 
MISSION TO  CATCH  BIRDS.^ 

Haliksai!  At  Htikovi  they  were  living,  and  at  Pivanhonlcapi  they 
were  also  living.  At  both  places  there  were  a  great  many  children, 
and  they  always  went  down  to  Mumushva  (a. spring  named  after  a 
certain  herb  and  grass  that  grows  in  the  spring) ,  where  they  were  set- 
ting bird  traps.  They  were  often  at  enmity  with  one  another  on 
account  of  the  birds.  One  morning  they  again  went  to  trap  birds. 
They  again  became  very  angry  at  one  another  on  account  of  the 
trapping,  and  the  Htikovi  children  said  to  the  children  of  Pivanhon- 
kapi  that  they  should  not  trap  birds  there.  But  they  said  if  they 
would  give  them  something  they  could  trap  birds  there.  So  the 
children  from  Pivanhonkapi  ran  back  to  the  village  and  got  such 
things  as  kuttiki,  piki,  and  different  other  articles  of  food,  and  gave 
them  to  the  children  of  Htikovi,  so  that  the  latter  carried  home  a  great 
deal  of  food  'vs^hich  they  had  purchased  for  the  permission  given  to  the 
PivanhonRapi  children  to  catch  birds  there,  and  after  that  the  children 
from  both  villages  were  always  catching  birds  there,  and  maybe  they 
are  catching  birds  there  still. 

'  Told  by  Kw4yeshva  (Oraibi) . 


March,  1905.    The  Traditions  of  the  Hopi  —  Voth.  155 

46.    THE  JUG  BOY.' 

In  the  village  of  Hano  the  people  were  living.  The  Hano  know 
how  to  make  the  earthen  jugs,  and  one  time  a  handsome  young 
woman  also  made  an  earthen  jug.  She  kneaded  the  clay  and  when 
her  hands  were  tired  she  trampled  it  with  her  feet,  so  that  the  wet  clay 
spurted  all  around.*  By  and  by  this  woman  bore  a  child,  but  it  was 
an  earthen  jug,  inside  of  which  was  a  little  boy,  who  cried  when  he 
was  born.  The  women  who  were  present  were  happy.  "Ishunf!" 
they  said,  "you  have  borne  a  child,"  whereupon  they  washed  the  jug 
child,  and  in  that  way  the  child  grew  up.  But  the  mother  nursed 
it,  holding  her  breast  over  the  opening  of  the  jug  when  the  child 
nursed. 

By  and  by  the  child  grew  up  and  began  to  talk  like  the  Hdno,  and 
from  that  time  on  the  child  refused  to  take  the  mother's  breast;  it 
asked  for  some  food,  and  from  there  on  it  ate  food  which  the  mother 
put  into  the  jug.  Thus  the  child  grew  to  be  a  young  man.  One  time 
it  rained  and  then  it  snowed,  and  the  young  men  then  went  hunting. 
In  the  evening  they  came  home  carrying  the  rabbits.  That  jug  youth 
envied  them.  He  had  a  grandfather,  and  said  to  the  grandfather, 
"My  grandfather."  "Hay!"  the  latter  replied.  " I  want  to  go  hunt- 
ing, too."  "Very  well,"  he  replied,  and  then  the  grandfather  made  a 
bow  for  him  and  arrows,  and  tied  feathers  to  the  arrows,  and  when 
he  had  made  them  he  tied  them  to  the  jug  handles.  He  also  tied 
some  food  to  the  jug  and  a  burden  band  with  it.  These  things  he 
made. 

Then  the  grandfather  lifted  the  jug  up,  carried  it  down  from  the 
village  and  left  it  there.  He  said  to  him,  "Now  go  on;  there  in  the 
field  they  are  hunting,  hence  when  you  proceed  and  find  rabbit  tracks 
somewhere  you  follow  them.  This  kind  of  tracks  they  have,"  where- 
upon he  drew  them  for  him.  Now  then  he  (the  jug  youth)  moved 
forward  in  a  wabbling  manner  and  descended  somewhere  along  the 
path.  When  he  had  descended  he  went  somewhere  northward  from 
the  village.  Then  he  moved  up  and  down  that  way,  and  sure  enough 
somewhere  found  some  tracks.  He  followed  them  and  there,  sure 
enough,  a  rabbit  was  running.  Now  that  jug  youth  moved  very  fast, 
so  that  the  mouth  of  the  jug  whistled.  He  circled  around  the  rabbit 
once,  then  the  rabbit  jumped  into  the  wash.  The  jug  youth  also 
came  and  jumped  down.  When  he  landed  on  the  ground  he  burst 
into  two  and  a  Hopi  came  bouncing  out  of  it. 

'  Told  by  TangAkhoyoma  (Oraibi) . 

'  A  part  of  it  entered  her  genitalia  and  she  became  pregnant  from  it. 


156    Field  Columbian  Museum — Anthropology,  Vol.  VIII. 

After  that  he  at  once  untied  the  bow  and  arrows  and  burden  band. 
He  now  took  the  burden  band,  the  bow  and  arrows,  and  followed  the 
rabbit.  The  rabbit  became  tired  and  sat  down.  When  the  youth 
found  him  he  shot  it.  He  then  followed  another  one  and  killed  it. 
Thus  he  killed  four.  He  now  tied  them  up  and  carried  them  on  his 
back  and  then  went  home  from  there.  When  it  was  evening  he  came 
to  his  mother  carrying  the  rabbits,  and  she  was  truly  happy.  "Oh 
my!  Thanks  that  you  have  killed  them,  thanks,  thanks,"  she  said. 
The  grandfather  now  also  said:  "Thanks,  thanks,  why  you  have  fixed 
yourself  up  somewhere,  and  hence  you  are  now  a  Hopi  and  have 
carried  these  here  to  me.  Thanks!  Why  now  subsisting  on  your 
account  I  shall  live  here."  When  he  had  thus  spoken  to  him,  after 
that  that  one  lived  as  a  Hopi,  and  after  that  he  always  provided 
something  for  his  mother,  and  then  subsisting  on  his  account  (by  his 
assistance)  they  lived  there. 

47.     THE  CROW   AS  A  SPIRIT  OF  EVIL.' 

A  Crow  was  living  on  the  high  mesa  southeast  of  Oraibi  where  the 
sun  shrines  are  located.  He  would  be  walking  up  and  down  on  the 
edge  of  the  mesa  watching  the  people  as  they  were  planting  their  corn 
in  the  valley.  "Thank  you,"  he  would  say,  "that  you  are  planting 
for  me."  Occasionally  he  would  fly  over  and  around  the  village  of 
Orafbi  watching  the  people.  He  also  would  watch  well  who  planted 
his  corn  first,  and  when  the  corn  began  to  have  ears  he  would  say : 
"This  field  was  planted  first,  so  I  am  going  to  eat  there,"  which  he 
did.  The  Hopi  were  very  unhappy  over  it.  This  high  Crow  also 
impersonated  sickness.  Wherever  any  body  in  the  village  was  bad 
he  would,  in  some  way  or  other,  secretly  and  unobserved,  influence 
and  charm  him  and  he  would  get  sick;  some  of  them  would  even 
die.  Just  how  he  did  it  the  Hopi  do  not  know.  It  was  done  in  an 
invisible  way,  just  the  same,  the  Hopi  say,  as  he  would  eat  their  corn 
after  they  had  left  their  fields,  and  did  not  see  him  do  it.  The  Crow, 
or  Sickness,  would  also  despoil  people  in  other  ways,  some  into 
whom  he  had  breathed  his  bad  influence  would,  for  instance,  begin 
to  steal.  They  would  be  very  sorry  over  it  afterwards,  and  say: 
"What  is  it  that  makes  me  so  bad,  I  did  not  use  to  do  it  before." 
Good  people,  whose  heart,  however,  was  not  very  strong,  would  thus 
be  turned  into  bad  people  by  the  harmful  charm  of  the  Crow.  They 
say  that  in  that  condition  they  would  ' '  kananapunangwa  y^she,"  that 
means,  be  sitting  or  living  with  a  disobedient  heart.     But  as  the 

'  Told  by  Qoydwaima  (Oraibi) . 


March,  1905.     The  Traditions  of  the  Hon  —  Voth.  157 

Crow  is  constantly  trying  to  influence  the  Hopi  to  do  bad  things,  to 
infuse  sickness  into  their  bodies,  there  is  some  one  else  that  is  trying 
to  counteract  the  doings  of  the  Crow,  but  who  this  unseen  being  is 
the  Hopi  do  not  know.  They  do  not  know  where  he  lives ;  they  have 
no  regular  name  for  him ;  they  speak  of  him  as  The-One-that-Does- 
Grood-for-them-All,  and  wants  to  make  them  good,  or  as  the  One- 
with-the-Good-Heart,  and  so  on.  The  ideas  about  this  being  seem  to 
be  vague.  It  is  not  quite  clear  whether  the  Hopi  consider  it  to  be 
a  personality  or  simply  a  power,  or  influence,  but  they  believe  that 
whatever  this  may  be,  it  is  not  so  strong  as  the  Crow,  although  the 
two  forces  constantly  wrangle  over  the  individual  Hopi,  the  one  try- 
ing to  exert  a  bad  influence  over  him  and  the  other  one  to  counteract 
this  bad  influence.  The  Hopi  say  that  sometimes,  when  they  are 
under  the  influence  of  the  Crow,  this  other  power  will  in  some  myster- 
ious way  make  itself  felt,  so  that  they  sometimes  feel  a  sudden  shock; 
so  that,  as  they  sometimes  put  it,  they  even  sometimes  hit  their  foot 
against  an  object  that  may  be  close  by.  By  this,  they  say,  they 
realize  that  that  "Good  Thing,"  or  Being,  is  trying  to  exert  its 
influence  over  them  and  to  save  them  from  some  bad  influence  of 
the  Crow. 

48.     THE    MAIDEN   AND   THE   COYOTE.' 

A  long  time  ago  a  beautiful  maiden  lived  in  the  northern  part  of 
the  village  of  Oraibi.  The  young  men  of  the  village  vied  with  one 
another  to  gain  her  favor,  but  she  treated  with  contempt  all  attempts 
in  that  direction.  Thie  young  men  would  gather  flowers,  some  of 
them  even  going  long  distances  to  find  rare  flowers,  and  offer  them  to 
her,  but  she  would  persistently  refuse  to  accept  any  of  them.  So 
they  finally  gave  up  the  attempts  in  disgust. 

The  Yellow  Cloud  chief  of  the  north  heard  about  it  and  also 
decided  to  try  to  win  her.  He  prepared  a  beautiful  bridal  outfit, 
consisting  of  two  robes,  a  pair  of  moccasins,  a  knotted  belt,  and  a 
reed  mat,  the  latter  to  be  used  as  a  receptacle  for  a  part  of  the  outfit. 
In  fact,  it  was  the  same  outfit  that  is  made  for  brides  at  the  present 
time,  but  yellow  being  the  color  of  the  north  with  the  Hopi,  this  whole 
outfit  was  of  that  color.  The  chief  brought  it  to  the  village  and  pre- 
sented it  to  the  maiden,  but  she  refused  to  accept  it,  so  he,  too,  re- 
turned to  his  home  in  disgust.  ,  The  Blue  Cloud  chief  of  the  west  hearing 
about  this,  made  up  his  mind  that  he  would  try  to  win  the  favor  of 
that  maiden,  so  he  prepared  a  blue  bridal  outfit  and  offered  it  to 
the  maiden,  but  it  was  promptly  refused.     Hereupon  the  Red  Cloud 

'  Told  by  Qoydwaima  (Oraibi) . 


158    Field  Columbian  Museum  —  Anthropology,  Vol.  VIII. 

chief  of  the  south  prepared  the  same  outfit  in  red  color,  but  also 
without  success.  The  White  Cloud  chief  of  the  east  tried  his  luck 
with  a  white  bridal  costume,  but  with  no  better  results.  The  Black 
Cloud  chief  from  above  failed  in  the  same  manner,  and  finally  the 
Gray  Cloud  chief  from  below  tried  his  luck,  only  to  meet  with  com- 
plete failure,  as  his  five  companions  had.' 

After  all  these  attempts  and  failures,  Pavayoylcashi,  a  rain  deitv 
in  the  far  south,  heard  about  this  story.  He  painted  and  dressed  up 
beautifully  like  the  Flute  players,  Powamuy  dancers,  and  certain 
Katcinas  at  the  present  day,  painted  a  black  line  over  his  cheeks  and 
nose,  took  a  bow  and  arrows,  placed  the  latter  in  a  panther  skin 
quiver  and  proceeded  to  Oraibi.  He  found  the  maiden  already 
mentioned,  in  the  valley  south  of  Oraibi  watching  her  father's  field. 
He  addressed  her,  saying,  that  she  should  speak  to  her  parents  and 
ask  them  whether  they  would  give  her  to  him  and ,  in  case  they  should 
give  their  consent,  he  would  come  and  get  her  in  four  days.  She 
was  favorably  impressed  with  him  and  promised  to  do  so.  In  the 
evening,  when  she  arrived  in  her  home,  she  told  her  parents  about 
it,  saying  that  somebody  had  come  there,  had  asked  her  in  marriage 
provided  they,  the  parents,  would  give  their-  consent.  The  parents 
offered  no  objections. 

The  Coyote  Old  Man  at  that  time  lived  west  of  the  village  at  a 
place  called  Coyote  Gap.  He  had  been  thinking  of  that  maiden, 
but  knowing  that  she  had  refused  all  oflfers,  had  never  had  the  cour- 
age to  ask  for  her.  Hearing  now  that  she  had  accepted  Pavaj^oy- 
Kashi,  he  at  once  determined  to  win  her.  So  he  traveled  south  to 
a  country  where  it  is  warm  and  where  there  are  parrots  and  macaws. 
He  captured  one  of  the  macaws,  returned,  and  at  once  proceeded  to 
the  house  of  the  maiden,  saying:  "I  have  brought  something  pretty 
for  you."  She  asked,  "What  is  it?"  He  produced  the  parrot  and 
asked  her  whether  she  wanted  it.  She  was  at  once  struck  with  the 
beauty  of  the  bird,  and,  not  thinking  of  any  evil  intentions  that  the 
Coyote  might  have,  accepted  the  present.  The  parrot  was  alive. 
The  Coyote,  well  pleased  with  his  success,  returned  to  his  house. 
During  the  night  he  proceeded  to  the  house  of  Pavayoylcashi,  stole 
his  costume  and  ornaments  and  all  that  he  usually  took  with  him, 
and  returned.  The  next  morning  he  dressed  and  painted  up  just 
like  Pavayoylcashi  and  proceeded  to  the  house  of  the  maiden.  This 
being  the  day  on  which  Pavayoylcashi  had  said  that  he  would  come 

1  With  the  Hopi  yellow  is  the  ceremonial  color  of  the  north;  green  or  blue,  of  the  we.st; 
red,  of  the  south;  white,  of  the  east;  black,  of  the  above;  gray,  meaning  in  this  case  a  mixture  of 
all  kinds  of  color's,  of  the  below. 


March,  1905.    The  Traditions  of  the  Hopi  —  Voth.  159 

for  her,  she  mistook  Coyote  Old  Man  for  her  lover  and  went  with 
him.  They  proceeded  to  the  house  of  the  Coyote  Old  Man  where 
she  remained.  She  soon  discovered  her  mistake  and  was  very  un- 
happy over  it. 

When  PavayoyRashi  awoke  in  the  morning,  he  missed  his  cos- 
tume. After  hunting  for  it  and  being  unable  to  find  anything,  he 
discovered  tracks  leading  to  and  from  his  house.  He  followed  these 
and  tracked  them  to  the  house  of  the  maiden,  from  there  back  to 
the  house  of  the  Coyote,  where  to  his  great  sorrow  he  found  her. 
He  did  not  say  anything,  however,  but  returned  to  his  home,  being, 
of  course,  very  angry.  In  the  meanwhile  the  young  men  of  the 
village  heard  that  the  beautiful  maiden,  whom  to  win  they  had 
made  so  many  unsuccessful  attempts,  had  been  ensnared  by  the 
Coyote  Old  Man.  They  were  very  much  exasperated  over  it,  went 
down  the  mesa,  surrounded  the  Coyote's  house  and  determined  to 
kill  the  Coyote.  When  they  arrived  there  he  was  still  sleeping. 
The  maiden,  sitting  by  his  side,  was  very  much  dejected.  When 
the  Coyote  heard  the  noise  he  awoke,  jumped  up,  ran  up  the  ladder 
and  succeeded  in  escaping  between  and  through  the  pursuers  with- 
out being  hurt  by  the  sticks  that  were  hurled  at  him.  Ascending  a 
ridge  or  mesa  some  distance  west  of  the  village,  he  turned  around  and 
in  a  defiant  way  expressed  his  satisfaction  at  the  victory  he  had 
gained  over  them ,  by  successfully  getting  their  most  beautiful  maiden 
away  from  them,  and  the  village.  While  he  spoke  he  grasped  his 
genitalia  and  showed  them  to  his  pursuers.  Hereupon  he  descended 
the  mesa  upon  the  other  side  and  disappeared. 

Pavayoylcashi  bided  his  time  and  one  time  brought  a  strong 
wind,  some  very  heavy  rain  and  thunder  clouds,  in  which  he  was 
hidden,  to  the  village.  He  took  revenge  on  his  enemy,  the  Coyote, 
by  striking  him  dead  with  a  ray  of  lightning.  The  maiden  returned 
to  her  home,  but  realizing  that  she  had  cast  herself  away,  she  con- 
tinued to  lead  a  life  of  lewdness. 

49.   chorzhvukioOlO  and  the  eagles.' 

A  long  time  ago  there  lived  a  family  right  north  of  where  now  the 
Ndshabe  kiva  is  situated.  The  family  consisted  of  a  father,  mother, 
two  daughters,  and  a  son.  The  latter  would  always  go  and  hunt 
eagles  as  soon  as  warm  weather  set  in  in  spring,  and  later  on  take 
care  of  them,  so  that  he  would  never  find  any  time  to  assist  his  father 
in  his  field  work.     The  two  maidens  would  get  angry  at  their  brother 

'  Told  by  Qdydwaima  (Oraibi). 


i6o    Field  Columbian  Museum  —  Anthropology,  Vol.  VIII. 

because  he  would  not  assist  their  father  to  make  a  living,  and  they 
would  tell  him  that  he  should  go  and  work  in  the  field.  He  would 
say,  however,  that  he  had  to  take  care  of  his  eagles,  of  which  he 
usually  caught  and  kept  a  great  many. 

One  spring  he  only  captured  two  young  eagles.  He  was  very 
much  depressed,  saying:  "Why  has  this  happened  to  me;  I  usually 
capture  a  good  many  eagles,  and  now  I  only  found  two."  Yet  he 
took  them  home  and  cared  for  them.  One  morning  after  he  had 
gone  out  to  hunt  food  for  his  eagles,  the  mother  and  two  maidens 
concluded  to  go  to  the  field  also.  The  girls  got  angry  at  the  eagles 
and  beat  them.  Thereupon  they  locked  up  the  house,  hiding  the 
wooden  key  of  the  wooden  lock  somewhere  near  the  fireplace.  The 
mother  had  gone  to  the  field  early  in  the  morning  with  her  husband. 
When  the  girls  arrived  in  the  field  the  father  said  to  them :  "  So  you 
have  come."  "Yes,"  they  said,  "we  have  come."  "Very  well," 
the  father  said,  whereupon  the  maidens  assisted  their  parents  in 
weeding  and  hoeing  their  field. 

When  the  young  man  came  home  some  time  during  the  day,  he 
was  very  thirsty  and  tried  to  get  into  the  house.  "Well,  now,"  he 
said,  "some  one  locked  this  door. "  "Yes,"  the  Eagles  said,  "your 
sisters  locked  it,  and  the  key  is  buried  near  the  fireplace  under  some 
ashes;"  whereupon  the  young  man  found  the  key  and  opened  the 
door.  The  Eagles  told  him  that  his  sisters  had  beaten  them,  and  told 
him  that  he  should  dress  up  and  that  they  wanted  to  go  to  where  the 
"family  was.  So  the  young  man  painted  his  legs  yellow,  with  silcah- 
piki,  tied  some  bells  or  rattles  round  his  legs,  and  some  eagle's  feathers 
in  his  hair,  put  on  a  kilt,  sash,  and  belt,  and  decorated  his  body  in 
different  colors.  Over  his  cheeks  and  nose  he  made  a  black  line. 
He  placed  a  number  of  strands  of  beads  around  his  neck  and  ear 
pendants  around  his  ears.  One  of  the  Eagles  said,  "I  am  going  to 
carry  you  on  my  back."  So  he  mounted  the  Eagle,  holding  him- 
self with  both  hands  to  the  wings  of  the  Eagle,  and  the  other  Eagle 
taking  the  lead,  they  began  to  ascend.  The  people  in  the  village 
observed  them  and  recognized  the  young  man,  and  said,  "Oh! 
Why  is  that  Eagle  carrying  Ch6rzhvulc{q6lo ! "  ' 

As  they  started,  the  Eagle  that  carried  him  said  to  him,  he  should 
sing  the  following  song : 

Haoo  Inguu!  Haoo  Inaa!        Hao,  my  mother!  Hao,  my  father! 
Itah  uuyiyuu  kamuktiqoo.      Our  corn  grown  high. 
Shilakwuyata.  Corn  husks. 

'  The  name  signifies:   Bunch  of  long  blue -bird  wing  feathers. 


March,  1905.     The  Traditions  of  the  Hopi  —  Voth.  161 

Tutubena  tutubena.  (Are)  figured,  (are)  figured.'. 

Ayay  Tutubena.  Aha  (are)  figured. 

Tutubena,  tutubena.  Are  figured,  (are)  figured. 

Yaaa.  Yaaa. 

While  he  was  singing  this  they  kept  soaring  upwards  above  the 
village,  and  after  flying  around  in  a  circle  four  times  they  proceeded 
southward  towards  the  field  in  which  his  people  were.  When  they 
had  come  near  the  field  the  young  man  sang  the  same  song  again. 
The  sisters  heard  him,  and  said,  "Listen,  our  brother  is  coming  from 
somewhere,  because  we  hear  him  sing."  They  looked  along  the 
path  but  could  see  nothing.  When  the  Eagles  were  close  by  the 
sisters  discovered  them  and  recognized  their  brother.  "Oh!" 
they  said,  "why  are  you  carrying  our  brother?"  but  they  received 
no  answer.  Hereupon  the  Eagles  descended  somewhat,  and  the 
parents,  whom  the  maidens  had  told  about  it,  asked  them  to  come 
down  and  leave  their  son  with  them,  but  instead  of  doing  that,  the 
Eagles  began  to  rise,  again  circling  around  four  times,  the  young  rtian 
singing  the  song  four  times.  By  this  time  they  had  soared  up  very 
high,  and  finally  were  out  of  sight.  The  parents  and  sisters  cried 
very  much,  especially  the  latter.  The  family  immediately  went 
home,  mourning  as  they  went  along. 

The  Eagles  kept  flying  higher  and  higher  to  their  home.  Arriving 
at  an  opening  away  up  in  the  sky,  they  passed  through  into  the 
world  where  the  Eagles  dwell,  and  from  where  they  come  down  in 
response  to  the  prayers  of  the  Hopi  and  hatch  their  young  for  the 
Hopi  here  in  this  world.  The  two  Eagles  proceeded  somewhat  east- 
ward from  the  opening,  onto  a  very  high  bluff  around  which,  in 
the  valley,  were  many  houses  that  were  all  perfectly  white  and  in 
which  the  Eagles  lived.  The  two  Eagles  deposited  the  young  man 
on  the  top  of  that  bluff,  and  told  him,  "Here  you  will  have  to  stay, 
because  your  sisters  were  bad  to  us  and  beat  us,"  whereupon  they 
left  him.  He  was  very  despondent  over  the  matter  and  thought 
that  he  would  jump  down  from  the  bluff.  He  said,  "If  I  remain 
here  I  will  die  with  hunger  anyway,  so  I  may  just  as  well  jump  down 
and  die  quickly."  But  soon  a  little  Wren  appeared  on  the  blufif, 
jumping  up  and  down  the  edge.  He  spoke  to  the  little  Wren,  asking 
whether  there  was  no  possibility  of  him  getting  down,  but  he  re- 
ceived no  answer.     Soon  the  little  bird  flew  away,  but  came  back 

'  This  refers  to  the  fact  that  the  Hopi,  especially  the  children,  often  fold  up  a  strip  of  com 
husk  and  with  their  teeth  mark  different  figures  in  it,  which  are  then  shown  in  different  places  of 
the  husk  when  the  latter  is  opened  and  held  against  the  light.  This  was  probably  a  song  which 
the  boy  had  been  singing  with  his  sisters  and  by  which  he  wanted  to  make  himself  known,  in 
which  he  was  successful. 


i62    Field  Columbian  Museum  —  Anthropology,  Vol.  VIII. 

again,  actingin  the  same  manner.  All  at  once  a  black  Spider,  that 
had  been  informed  about  the  matter  by  the  Wren  came  up  the  bluff. 
The  Spider  came  close  to  the  man,  saying  to  him;  "Well,  now,  you 
poor  one,  here  you  are  all  alone.  "  After  thus  having  pitied  him,  the 
Spider  continued:  "Well,  just  stay  here,"  and  left  him.  But  soon 
she  returned,  bringing  with  her  two  small,  fine,  downy  turkey 
feathers,  and  handed  them  to  the  young  man,  saying:  "You  sleep  on 
one  of  them  and  cover  yourself  with  the  other,  so  that  you  do  not  get 
cold  during  the  night."  She  then  began  pitying  him,  saying  that  it 
was  too  bad  that  his  animals  (meaning  the  Eagles)  had  treated  him 
so  badly  after  he  had  taken  such  good  care  of  them.  Hereupon  she 
again  left  him  and  he  spent  the  night  on  the  bluff.  Early  in  the 
morning  the  Wren  came  again.  "So  you  have  come  again,"  the 
young  man  said,  but  the  Wren  did  not  answer.  It  went,  however, 
along  the  edge  of  the  bluff  again  to  the  place  where  the  Spider  had 
come  up  and  when  the  young  man  looked  there,  too,  he  saw  a  narrow 
crack  in  the  bluff,  reaching  away  down  to  the  ground.  The  Wren 
at  once  began  to  pull  out  one  feather  after  another  from  its  wings, 
putting  them  at  short  intervals  into  the  wall  of  the  crack,  while  it 
was  holding  itself  also  on  the  sides  of  the  crack.  When  the  feathers 
from  the  wings  were  all  gone  it  pulled  out  the  feathers  from  its  tail, 
thrusting  them  also  into  the  side  of  the  crack.  When  the  tail  feath- 
ers were  all  gone  it  had  not  yet  reached  the  bottom  by  far.  So  it 
began  to  pull  out  the  small  feathers  from  all  over  the  body  and  con- 
tinued to  build  its  little  ladder  with  these  feathers,  but  the  bottom 
was  still  not  reached,  so  that  finally  it  had  to  pull  out  even  the  small 
down  all  over  its  body,  with  which  it  finished  the  ladder.  It  now 
ascended  the  bluff  again  on  its  improvised  ladder,  and  when  it  came 
to  the  top  the  young  man  hardly  recognized  it.  It  was  entirely 
naked,  having  kept  only  its  bill.  It  now  invited  the  young  man  to 
follow  it,  and  climbed  down  this  ladder,  assuring  him  that  he  would 
get  down  safely,  and  there  was  no  reason  for  him  to  be  afraid.  So 
they  descended  and  when  they  had  safely  reached  the  ground  the 
Wren  told  him  to  wait  there  for  it,  whereupon  it  commenced  to  ascend 
again,  holding  itself  to  the  sides  of  the  crack.  As  it  slowly  mounted 
it  pulled  off  with  its  bill  the  feathers  from  the  wall  of  the  crack  and 
replaced  them  where  they  had  been  taken  out  from  its  body.  When 
it  had  reached  the  top  it  had  all  its  feathers  again  and  then  flew 
down.  Here  it  told  the  young  man  to  go  towards  the  place  from 
where  it  had  come,  showing  him  the  direction,  and  then  left  him. 

The  man  proceeded  as  directed,  and  when  he  finally  stopped  at 
a  place  he  heard  a  voice  saying:  "Step  back  a  little,  you  almost  are 


March,  1905.    The  Traditions  of  the  Hopi  —  Voth.  163 

on  my  house."  It  was  Spider  Woman.  She  invited  him  into  her 
house,  but  he  said:  "The  opening  is  So  small,  how  shall  I  get  in?" 
She  removed  the  small  sticks  and  pieces  of  grass  that  were  built  up 
around  the  opening,  thus  enlarging  che  opening  so  that  he'could  enter. 
"Now,"  she  said  to  him,  "you  must  be  very  hungry.  It  is  too  bad 
that  those  Eagles  which  you  treated  so  well  should  have  been  so 
bad  to  you.  You  had  better  stay  here  and  live  with  me  now. " 
Hereupon  she  gave  him  a  tiny  piece  of  meat,  a  very  small  quantity 
of  huriishuki  (a  kind  of  doughy  mush),  and  half  a  nut,  and  invited  him 
to  eat.  "Oh!"  bethought,  "how  shall  I  get  satisfied  with  this  small 
quantity.  I  shall  surely  remain  hungry,"  but  when  he  took  the 
huriishuki,  and  placed  it  in  his  mouth,  she  said  to  him:  "Oh,  you 
must  not  take  it  all,  you  must  just  take  a  small  quantity,  and  you 
must  only  suck  the  meat. "  He  did  so  and  when  he  began  to  eat  it, 
it  increased  in  his  mouth,  filling  his  mouth  entirely.  The  same  was 
true  of  the  nut,  and  the  meat,  the  latter  being  white  meat  of  some 
kind  of  a  fowl,  as  the  old  woman  explained  to  him  upon  his  request. 
After  he  had  eaten,  Spider  Woman  made  a  ball  for  him  of  pitch  and 
hair,  the  same  as  the  Hopi  use  to-day  in  their  races  in  early  spring. 
In  the  morning  he  took  that  ball,  left  the  house  and  ran  southward, 
kicking  the  ball  before  him  as  the  Hopi  do  at  the  present  day.  Arriv- 
ing at  a  small  lake  he  saw  at  its  banks  some  little  birds,  and  having 
learned  that  Spider  Woman  relished  that  kind  of  meat  very  much, 
he  killed  one  of  the  birds  and  took  it  along.  On  his  way  back  he 
again  kicked  the  ball  before  him,  and  at  the  last  kick  it  dropped  down 
into  the  Spider  Woman's  house,  by  which  she  knew  that  he  had 
returned.  "Thanks,  that  you  have  come  back."  She  expressed 
her  satisfaction  at  him  having  brought  some  more  meat,  and  said : 
"Now,  you  must  put  this  away  and  we  tnust  not  eat  very  much  of 
it  at  a  time,  so  that  it  may  last  us  several  months.  "  The  young  man 
laughed  at  her,  saying,  "Yes,  I  will  be  nibbling  at  it  for  a  long  time.  " 
She  told  him  that  the  meat  which  she  had  had  before,  she  had  found, 
the  bird  evidently  having  been  killed  by  some  other  bird,  and  she 
had  lived  upon  that  bird  for  a  long  time. 

The  next  day  he  went  out  again,  bringing  home  this  time  two 
birds  that  he  had  killed.  She  thanked  him  very  much  again,  say- 
ing, that  now  they  could  eat  all  they  wanted.  She  then  warned  him 
that  he  should  never  go  towards  the  west,  as  there  were  some  bad 
people  living  there  that  would  hurt  him.  The  third  day  he  again 
went  to  the  lake,  taking  with  him  this  time  a  throwing  stick.  When 
he  arrived  there  he  killed  a  large  number  of  birds  and  brought  them 
back  with  him.     On  this  trip  he  again  kept  kicking  the  ball  before 


164    Field  Columbian  Museum — Anthropology,  Vol.  VIII. 

him.  When  he  brought  all  these  birds  into  Spider  Woman's  house 
and  placed  them  on  the  floor,  she  was  very  happy,  and  thanked  him 
for  it  many  times.  "Now,"  she  said,  "we  can  eat  meat  and  need 
no  longer  simply  suck  it,"  as  they  did  before.  "I  am  going  to  live 
well  now,  on  account  of  you,  (by  your  help),"  she  added.  On  the 
fourth  day  he  again  made  the  trip  in  the  same  manner,  to  the  afore- 
said lake,  but  this  time  he  thought  he  would  turn  around  to  the 
right,  westward,  and  see  at  least  who  it  was  that  was  living  there 
and  that  was  reported  to  be  bad.  He  thought  if  any  danger  threat- 
ened him  he  could  easily  run  away.  So  he  traveled  westward,  kick- 
ing before  him  his  ball.  All  at  once  the  ball  disappeared  and  he 
found  that  it  had  dropped  into  a  kiva.  He  approached  the  kiva  and 
waited  outside.  All  at  once  some  one  called  from  within,  saying, 
that  he  had  been  seen  and  that  he  should  come  in,  as  nobody  would 
hurt  hihi.  So  he  went  in  and  found  that  his  ball  was  lying  north  of 
the  fireplace.  He  was  again,  with  the  utmost  kindness,  invited  to 
sit  down,  with  which  he  complied.  He  thought  that  those  who 
lived  here  could  by  no  means  be  called  dangerous  or  bad.  The  man 
living  in  the  kiva  had  long  eyelids  that  were  hanging  down  on  his 
breast  and  that  had  to  be  laid  back  over  his  head  when  he  wanted 
to  see.  His  name  was  Hasohkata,  and  soon  he  said:  "Now,  let  us 
play  totdlospi. "  The  young  man  consented,  but  Hasohkata  beat 
him  twice.  "What  will  you  pay  me  now?"  he  asked  the  young 
man.  "I  do  not  know,"  the  latter  said,  "I  have  nothing.  You 
may  take  my  ball,  however."  "I  do  not  want  that,"  Hasohkata 
said,  "but  you  may  lie  down  outside  at  the  entrance  of  my  kiva  and 
it  will  not  be  so  cold  then, "  for  it  had  by  this  time  become  fall  and 
the  weather  was  getting  cold.  The  young  man  consented,  but  Has- 
ohkata said  to  him:  "I  am  afraid  you  will  run  away  then,  so  I  am 
going  to  tie  your  hands  and  feet,"  which  he  did.  In  a  little  while 
the  young  man  began  to  feel  very  cold  while  he  was  lying  outside  of 
the  kiva.  Spider  Woman,  in  the  meanwhile,  became  uneasy  about 
her  young  friend,  saying,  "It  is  now  about  half  noon  and  he  is  not 
yet  here,  he  undoubtedly  did  not  follow  my  advice  and  went  west- 
ward and  fell  into  the  hands  of  the  bad  people.  She  at  once  went  to 
look  him  up  and  found  him  lying  at  the  kiva's  opening,  his  hands 
tied  on  his  back  and  his  feet  also  tied  together.  "Aha!"  she  said, 
"here  you  are  lying  just  as  I  thought.  You  must  be  hungry;  now, 
that  is  the  reason  why  I  came.  Now,  you  stay  here  until  I  return 
and  get  something  for  you. "  So  she  returned  to  her  house  and  got 
two  fuzzy,  short  turkey  feathers.  With  these  she  returned  and 
placed  one  beneath  him  and  with  the  other  one  she  covered  him  up. 


^[.\Rc  H,  1905.    The  Traditions  of  the  Hopi  —  Voth.  165 

Hereupon  she  returned  to  her  house  and  commenced  to  meditate  on 
the  matter.  "Why  did  he  take  away  my  friend,"  she  thought, 
"and  how  shall  I  get  him  back  again.  That  man  there  in  the  kiva 
is  a  bad  man  and  he  will  not  want  to  give  back  to  me  my  grand- 
child. I  am  going  out  to  call  somebody  in  here."  So  she  went  out 
and  called  out  to  her  people,  saying:  "All  assemble  here,  but  do  not 
tarry,  be  quick  about  it."  Those  that  responded  at  once  were 
specially  animals  of  prey,  such  as  the  bear,  wildcat,  panther,  mole, 
etc.  Her  house  was  completely  filled.  "Why  do  you  want  us  in 
such  a  hurry? "  they  asked.  "Yes, "  she  said,  "that  there  Hasohkata 
has  hung  my  grandchild  up  to  smoke  (referring  to  the  fact  that 
objects  that  are  smoked  are  sometimes  suspended  in  the  hatch-way 
over  the  fireplace).  So  now,  I  want  you  to  go  and  take  my  grand- 
child away  from  Hasohkata."  "All  right,"  they  said,  "but  how 
shall  we  do  it?"  "You  must  also  gamble  with  him,"  she  said. 
They  then  agreed  upon  certain  games  that  they  were  going  to  play, 
and  sticks  that  they  should  make,  etc.,  and  then  left,  being  led  by 
the  old  woman.  Hasohkata  in  the  meanwhile  kept  laughing  at  the 
young  man  lying  outside  of  his  kiva  entrance.  "Now,  you  are  cold 
by  this  time,  are  you?"  he  kept  saying  to  him,  and  while  he  was 
still  talking  in  that  manner  the  rescuers  arrived  at  the  kiva.  Before 
they  started,  however,  from  Spider  Woman's  house,  she  had  pre- 
pared a  set  of  backshivu  (a  cup  game).  This  shd  had  brought  with 
her.  While  they  had  proceeded  to  Hasohkata's  house  the  Mole  had 
proceeded  to  the  same  place  underground  and  was  waiting  under  the 
house  of  Hasohkata.  When  the  others  arrived  at  the  kiva  they 
were  invited  to  come  in  by  Hasohkata.  He  spoke  very  kindly  to 
them.  North  of  the  fireplace  was  still  the  drawing  of  the  totolospi 
gam^e  that  he  had  played  with-  the  young  man.  In  reply  to  his 
urgent  request  to  come  in.  Spider  Woman  said:  "We  have  come  to 
gamble  with  you.  You  are  smoking  my  grandchild  here  and  we 
have  come  to  beat  you  at  playing,  and  are  going  to  take  him  away. " 
"All  right,"  he  said,  "come  right  in,"  whereupon  they  entered, 
entirely  filling  the  kiva.  "All  right,"  they  said,  "who  will  com- 
mence?" "You  play  first,"  Hdsohkata  said,  "because  you  pro- 
posed it."  Spider  Woman  was  happy  over  it,  and  put  up  her  four 
gaming  cups  on  the  north  side  of  the  fireplace.  The  Mole,  still  be- 
ing under  the  floor,  saw  it  and  placed  the  little  ball  under  one  of  the 
cups,  pushing  it  up  very  hard,  however,  that  it  could  not  drop  out  in 
case  that  cup  was  chosen  and  thrown  down  by  the  player.  Now, 
they  said  to  Hasohkata,  "Guess  under  which  it  is,  and  we  will  see 
whether  you  will  win. "     He  pondered  a  long  time,  then  threw  down 


1 66    Field  Columbian  Museum  —  Anthropology,  Vol.  VIII. 

one  of  the  cups,  but  the  ball  was  not  under  it.  Hereupon  he  threw 
down  another  one,  but  the  ball  was  not  under  that  one.  "Now,  that 
is  enough,"  Spider  Woman  said,  "you  have  not  found  it."  So  she 
put  up  her  four  cups  again,  the  Mole  again  fastened  the  ball  in  one 
of  the  cups  quickly,  closing  up  the  opening  in  the  floor,  and  then 
Hasohkata  was  again  challenged  to  guess.  He  again  threw  down 
two  cups  without  winning  one  game.  "My!"  he  said,  "Who  are 
you  ?  Why  are  you  trying  to  keep  away  your  things  from  me  ?  You 
have  beaten  me,  so  take  the  young  man  along."  Spider  Woman  then 
herself  threw  down  one  of  her  cups  and  said,  "Here  under  this  one 
is  the  ball."  This  made  the  old  man  somewhat  angry  and  he 
refused  to  let  his  captive  go,  but  he  challenged  them  to  another  trial. 
Outside  of  his  kiva  grew  very  strong  kwmgwi,  which  is  a  brush,  the 
sticks  of  which  are  very  hard.  He  told  them  that  if  they  would 
break  down  or  pull  out  a  certain  amount  of  that  stuff  he  would  con- 
sider himself  beaten.  The  Mole  hearing  this,  quickly  made  its  way 
underground  to  the  brush  and  soon  gnawed  off  all  the  biggest 
roots  of  a  great  deal  of  brush.  The  others  did  not  know  anything 
about  this  and  so  when  they  came  out  of  the  kiva  the  old  woman 
said  to  the  others:  "Now,  let  us  try  to  pull  this  out  and  see  whether 
we  can  do  it.  "  They  commenced,  and  in  a  short  time  had  pulled  out 
so  much,  even  with  parts  of  the  roots,  that  Hasohkata  considered 
himself  beaten  even  before  they  had  pulled  out  all  that  the  Mole  had 
loosened.  "All  right,"  he  said,  "you  take  with  you  all  that  I  have 
and  you  will  be  rich,  you  have  beaten  me."  They  returned  to  the 
kiva,  untied  the  young  man  and  all  again  entered  the  kiva  of  Hasoh- 
kata. "Now,"  Hasohkata  said  to  them,  "take  with  you  all  of  my 
things  here,  because  you  have  beaten  me  twice."  There  were  a 
great  many  objects  throughout  his  kiva,  such  as  clothing,  bows, 
quivers,  arrows,  and  other  things  that  he  had  taken  away  from 
visitors  with  whom  he  had  gambled  and  whom  he  had  killed,  throw- 
ing their  corpses  into  a  big  hole  that  was  full  of  bones. 

After  they  had  taken  everything,  they  said  to  him:  "But  what 
shall  we  do  to  you  ? "  He  replied  :  "You  have  taken  all  my  things,  let 
me  alone."  To  this  they  did  not  agree.  "We  are  going  to  kill 
you,"  they  said.  "So  the  Bear  grabbed  him,  tore  open  his  breast, 
and  tore  out  the  heart  of  Hasohkata,  which  he  took  with  him.  The 
Wolves,  Coyotes,  Wildcats,  etc.,  hereupon  fell  upon  the  corpse,  tear- 
ing it  to  pieces  and  devoured  it.  These  animals  still  do  the  same 
to-day,  killing  people  whenever  they  have  an  opportunity  to  do  so, 
whether  these  people  are  good  or  bad,  and  that  is  the  reason  why 
the  Hopi  hunt  and  kill  those  animals  if  they  can  do  so. 


March,  1905.     The  Traditions  of  the  Hopi  —  Voth.  167 

After  they  had  left  the  kiva,  Spider  Woman  told  them  all  that 
they  could  now  go  to  their  respective  homes.  She  took  her  grand- 
child with  her  and  also  returned  to  her  home  with  him.  Here  she 
told  him  that  he  should  fear  nothing  after  this  because  nobody  would 
now  hurt  him,  that  having  been  the  only  one  that  was  bad  and  dan- 
gerous. The  Wren  had  in  the  meanwhile  been  down  to  this  earth 
and  had  seen  the  parents  of  the  young  man  and  found  out  that  they 
were  longing  for  their  lost  son,  and  when  it  returned  it  told  Spider 
Woman  about  it.  So  about  four  or  five  days  after  they  had  returned 
from  Hasohkata's  kiva,  she  told  him  that  he  might  go  home  now,  as 
his  father  and  mother  were  homesick  after  him.  She  did  not,  how- 
ever, tell  him  how  she  had  found  it  out,  and  she  promised  him  that 
the  next  day  she  would  go  with  him.  So  the  next  day  they  went  to 
the  opening  through  which  the  Eagles  had  brought  the  young  man. 
They  looked  down  and  could  see  nothing.  Everything  looked  as  if 
we  are  now  looking  upward.  So  Spider  Woman  placed  around  the 
opening  sticks  and  brush  of  all  kinds  just  the  same  as  around  a 
spider  hole.  Over  this  she  then  spun  a  great  deal  of  web  and  before 
cutting  the  thread  she  told  the  young  man  to  mount  her  back.  Here- 
upon they  began  to  descend,  the  thread  of  spider  web  unraveling  at 
the  opening  as  they  descended  farther  and  farther  downward.  She 
advised  the  young  man  to  keep  his  eyes  closed,  which  he  did.  They 
struck  the  earth  somewhere  close  to  the  field  of  the  young  man's 
parents.  Here  he  left  Spider  Woman  and  started  to  his  parents' 
home  himself.  When  he  arrived  at  his  home  one  of  the  neighbors 
said  to  his  parents :" Some  one  has  come;  your  child  has  come,"  but 
they  would  not  believe  it.  "He  will  never  come,  he  is  gone,"  the 
mother  said.  When  he  entered  the  house  he  said:  "I  have  come." 
"Who  are  you?"  the  father  said.  "I  am  Chorzhvukfqolo. "  "No, 
you  are  not  the  one."  "Yes,  I  am,"  he  said;  but  at  last  the  father 
recognized  him  and  said,  "Yes,  you  have  come."  The  mother  then, 
too,  recognized  him  and  she  was  very  happy.  The  sisters  who  had 
been  waiting  and  longing  for  their  brother,  were  also  very  happy  that 
he  had  returned.  So  they  were  all  united  again  and  maybe  they  are 
still  living  there. 

50.     THE  HAWK  AND  THE  CHILD.' 

A  long  time  ago  some  Navaho  lived  east  of  Orafbi.  They  had 
stolen,  as  occasionally  happened,  a  little  Hopi  boy.  They  were  very 
hard  on  him,  making  him  work  constantly  and  giving  him  very  little 

'  Told  by  06y4\vaima  (Oraibi) . 


i68    Field  Columbian  Museum  —  Anthropology,  Vol.  VIII. 

to  eat,  so  that  he  became  very  much  emaciated.  Somewhere  north 
of  this  Navaho  camp  there  was  a  high  bluff  on  which  a  large  Hawk 
lived.  This  Hawk  was  often  flying  around  and  frequently  saw  this 
little  boy  and  pitied  him.  One  time  the  Navaho  had  a  great  gath- 
ering at  one  place  not  far  from  this  camp  where  the  little  boy  was, 
leaving  the  little  orphan  behind.  When  the  Hawk  found  this  out  he 
flew  to  the  camp,  flying  around  above  the  little  boy.  The  latter  was 
afraid  and  begged  the  Hawk  not  to  hurt  him.  The  Hawk  at  once 
sat  down  beside  the  boy  and  said  to  him :  "  I  am  not  going  to  hurt 
you,  but  I  pity  you  and  we  shall  go  to  my  house.  You  come  and  sit 
on  my  back  and  I  shall  carry  you  there.  "  The  child  at  once  mounted 
on  the  back  of  the  Hawk,  holding  himself  to  the  wings,  and  the  Hawk 
then  flew  away  with  him. 

When  passing  the  place  where  the  Navaho  were  gathered,  the 
latter  noticed  that  the  Hawk  was  carrying  away  the  boy  and  were 
very  much  astonished  at  it.  They  had  never  thought  of  such  a  thing. 
After  the  Hawk  had  deposited  the  little  son  on  the  bluff  he  said  to  him, 
"I  am  going  to  borrow  some  clothes  for  you.  You  are  naked,  and 
you  want  to  be  clothed."  Immediately  he  swooped  down  upon  the 
Navaho  camp,  singled  out  a  little  son  of  a  wealthy  Navaho,  grabbed 
him  and  flew  back  to  the  bluff.  While  he  was  flying  he  tore  off 
all  the  clothes  from  the  child  and  then  dropped  the  body  to  the 
earth.  The  assembled  Navaho  were  very  much  frightened  and 
screamed. 

At  that  time  the  Navaho  still  wore  long  buckskin  leggings  with 
yellow  buttons  on  the  sides,  also  buckskin  shirts,  and  such  a  costume 
the  Hawk  brought  to  the  little  boy.  The  Hawk  soon  after  flew  down 
again,  grabbed  another  little  Navaho  boy  and  carried  him  upward, 
the  head  of  the  child  hanging  down,  pulled  off  his  moccasins,  dropped 
the  body,  and  brought  the  moccasins  to  the  little  child.  The  Navaho 
were  very  much  frightened  and  dispersed  in  all  directions.  This  con- 
fusion the  Hawk  made  use  of  and  came  down  several  times,  taking 
away  from  several  of  the  Navaho  articles  of  clothing  and  ornaments, 
bringing  them  back  to  the  little  child.  The  Hawk  then  said  to 
the  little  boy :  ' '  But  you  are  not  used  to  this  raw  food  that  I  am 
eating."  "No,"  the  little  boy  said,  "I  never  ate  that  before."  So 
the  Hawk  got  him  some  firewood  and  even  fire,  and  some  rabbit 
meat,  and  the  boy  roasted  some  meat  and  ate  it.  He  stayed 
there  four  days  in  the  house  of  the  Hawk.  At  the  end  of  the  four 
days  the  Hawk  said  to  him:  "In  the  morning  I  am  going  to  take 
you  to  your  home  in  Oraibi. "  So  the  boy  mounted  his  back  again 
and  the  Hawk  flew  first  down  to  the  Navaho  camp  where  he  circled 


March,  1905.     The  Traditions  of  the  Hopi  —  Voth.  169 

around  a  number  of  times,  showing  himself  to  the  Navaho,  who  were 
very  much  astonished,  and  then  flew  on  to  the  village  of  Orafbi 
returning  the  child  to  his  home,  where  he  lived  forever  afterwards. 


51.     MUYINGWA,   TWO  CHILDREN,  AND   THE   HUMMING-BIRD.' 

A  long  time  ago  the  Orafbi  had  nothing  to  eat  as  it  did  not  rain 
for  about  four  or  five  years.  The  first  year  the  com  became  large 
enough  so  that  some  com -ears  just  began  to  ripen,  then  the  frost 
came  and  killed  it.  The  next  year  the  ears  were  just  forming  when 
the  frost  again  killed  the  com.  The  third  y^ar  the  ears  did  not  even 
begin  to  form  when  the  stalks  were  killed  by  frost.  The  fourth  year 
it  remained  very  small.  The  people  by  this  time  had  eaten  all  the 
com  they  had  saved  from  previous  years  and  some  began  to  move 
away.  Some  of  them,  however,  still  planted  some  the  fifth  year,  but 
the  drought  was  so  great  that  the  com  withered  soon  after  it  had 
come  out  of  the  ground. 

They  all  left  then,  trying  to  find  something  to  eat  with  other 
people.  Only  a  little  boy  and  his  sister  were  left  in  the  village.  One 
time  the  little  brother  made  a  little  bird  for  his  sister  from  the  pith 
of  the  sunflower  stalk  and  gave  it  to  her  to  play  with.  While  he 
went  away  to  hunt  something  else  for  her  she  played  with  the  little 
bird,  throwing  it  upwards  several  times,  and  all  at  once  it  became  a 
living  Humming-bird  and  flew  away.  When  the  boy  returned  he 
asked  her  what  she  had  done  with  her  little  bird.  She  told  him  that 
it  had  flown  away,  at  r/hich  he  was  very  much  surprised.  The  chil- 
dren had  hardly  anything  to  eat.  The  next  morning  the  little  bird 
came  back,  flew  into  the  house  where  the  children  stayed  and  entered 
an  opening  in  one  of  the  walls.  "My  little  bird  has  come  back!" 
the  little  girl  said.  "Where  is  it?"  the  boy  asked.  "Why,  it  went 
into  that  opening  there."  The  boy  put  his  hand  into  tihe  opening 
and  found  that  it  seemed  to  be  very  large.  The  bird  he  could  not 
find,  but  he  found  a  little  com -ear  which  the  bird  had  apparently 
placed  there.  At  this  the  children  were  very  glad.  They  broke  it 
in  two,  roasted  it,  and  ate  it.  Soon  the  bird  came  out  of  the  opening 
and  flew  away  again.  The  next  day  it  returned  with  a  larger  corn- 
ear  which  the  children  ate,  and  so  it  returned  for  four  days,  always 
bringing  a  larger  corn-ear  for  the  children.  On  the  fifth  day  it  came 
back  but  did  not  bring  any  com  with  it.  When  the  boy  reached 
into  the  opening  he  drew  forth  the  little  bird,  but  in  the  form  in 
which  he  had  made  it.     He  held  it  in  his  hand  and  said:  "You  are 

'  Told  by  Qoydwaima  (Oraibi). 


i'7o    Field  Columbian  Museum  —  Anthropology,  Vol.  VIII. 

something  living.  You  go  and  hunt  our  parents,  they  have  left  us 
here  and  you  will  perhaps  Kind  them,  and  you  bring  us  something  to 
eat.     You  go  south  here  and  look  for  our  father  and  mother. " 

Hereupon  the  boy  asked  his  sister  how  she  had  caused  the  bird  to 
fly.  She  took  the  little  bird  by  the  wings  and  said :  "This  is  the  way  I 
did  it,"  throwing  it  upward,  whereupon  the  bird  was  alive  again  and 
flew  away.  Sitting  upon  a  rock  south  of  the  village  the  little  bird 
looked  southward  and  all  at  once  detected  at  Ttiwanashabe,'  a  cactus 
plant  with  a  single  red  blossom.  The  bird  at  once  flew  towards  this 
plant  and  removing  it  found  an  opening  under  it.  Entering  this  open- 
ing it  found  itself  in  a  kiva  where  some  grass  and  herbs  were  growing. 
At  the  north  end  of  this  kiva  was  another  opening.  Passing  through 
this  one,  the  little  bird  found  itself  in  a  second  kiva.  Here  it  found 
some  corn  with  some  pollen  on  it,  and  ate  some  of  it.  At  the  north 
end  of  this  kiva  there  was  also  an  opening  leading  into  a  third  kiva.^ 
Entering  this  kiva  the  bird  found  grass,  herbs,  and  corn  of  all  kinds, 
and  here  also  lived  Mdyingwa,  the  God  of  Growth  and  Germination. 

There  were  also  all  kinds  of  birds  in  this  last  kiva,  but  it  was  the 
Humming-birds  that  first  noticed  the  little  intruder  and  told  M6y- 
ingwa  about  it.  "  Somebody  has  come  in, "  they  said.  "Who  is  it? " 
he  asked,  "and  where  is  he?  Let  him  come  here. "  So  the  little  bird 
flew  on  Mtiyingwa's  arm  and  waited.  "Why  are  you  going  about 
here  ? "  Mdyingwa  asked.  "Yes, "  the  bird  said,  "what  are  you  doing 
here?  Why  have  you  listened  to  the  wishes  of  the  bad  people  who 
wanted  you  to  retire  here  to  this  place  and  not  concern  yourself 
about  the  people  up  there?  Why  have  you  complied  with  their 
wishes?  Your  fields  up  there  look  very  bad.  It  has  not  rained 
there  and  nothing  is  growing.  The  people  have  all  left  except  two 
poor  little  children  who  are  the  only  ones  left  in  Orafbi.  You  come 
out  here  and  look  after  things  up  there."  "All  right,"  Mdyingwa 
answered,  "I  am  thinking  about  the  matter." 

Hereupon  the  bird  asked  for  something  to  eat  and  also  for  some- 
thing to  bring  to  those  children,  saying  that  they  had  not  had  any- 
thing that  day,  and  that  they  were  hungry.  Mdyingwa  told  the  bird 
to  take  just  what  it  wanted  and  bring  it  to  the  children.  So  the 
bird  broke  off  a  nice  roasting  corn -ear  to  take  along.  Arriving  at 
the  house  it  flew  into  the  same  opening  again,  disposing  of  the  corn- 
ear  there.  The  boy  reached  into  the  opening  and  drew  forth  the 
corn-ear.     The  children  were  very  happy  over  it  and  talked  to  the 

1  A  place  about  three  miles  south  of  Oralbi. 

'  Those  who  speak  of  three  kivas  under  'the  earth  consider  the  kivas  in  the  village  as  the  first 
kiva,  making  only  four.     According  to  others  there  are  four  kivas  besides  those  in  the  village 


March,  1905.     The  Traditions  of  the  Hopi  —  Voth.  171 

bird,  which  was  still  in  the  opening,  and  said:  "Thank  you  that  you 
have  pitied  us,  thank  you  that  you  have  brought  us  something  to 
eat  again.  On  your  account  we  live  here  now.  Through  you  we 
can  satisfy  our  hunger.  We  are  very  happy  over  it.  You  must  not 
leave  us  now."  The  bird  answered:  "Yes,  I  have  pity  on  you  and 
for  that  reason  I  have  come  again.  I  shall  now  live  close  by  here,  at 
T6wanashabe. " 

The  children  then  asked  the  bird  to  hunt  for  their  parents,  and 
so  the  bird  flew  away  to  hunt  for  them.  Flying  over  the  fields  west 
of  Orafbi  it  proceeded  towards  the  north,  and  at  a  place  called  T6ho 
(from  a  black  shale  or  paint  gotten  from  there  by  the  Hopi  to  this 
day),  it  found  the  father  and  the  mother  of  these  children.  They 
were  living  upon  some  cactus  that  was  growing  there,  but  were  very 
much  emaciated.  When  the  Humming-bird  flew  by  them  the  man 
said :  "  Something  is  passing  by  here, "  but  looking  around  they  could 
not  see  anything,  so  the  bird  came  back  and  was  then  detected  by  the 
man  and  his  wife.  The  man  at  once  went  towards  the  bird,  saying: 
"Who  are  you,  flying  about  here?"  The  bird  stopped  in  its  flight, 
though  keeping  its  wings  in  motion  and "  listened  to  what  the  man 
had  to  say.  He  asked  the  little  bird  to  pity  them  and  procure  them 
some  food.  There  was  no  living  being  in  that  part  of  the  country  at 
that  time,  and  so  from  the  fact  that  this  bird  was  flying  about  there 
the  people  concluded  that  it  must  know  some  place  where  it  found 
something  to  eat.  The  bird  did  not  answer  anything,  but  flew 
away.  Arriving  at  the  opening  in  the  children's  house,  the  boy 
asked:  "Did  you  find  our  parents?"  "Yes,"  the  Humming-bird 
answered,  "away  up  north  I  found  them."  "Both  of  them?"  the 
children  asked.  "Yes,  both  of  them,"  the  bird  replied;  "but  alas, 
they  have  very  little  to  eat.  They  are  hungry  and  they  are  very 
much  emaciated. " 

The  children  then  begged  the  bird  to  bring  them  something  to 
eat,  whereupon  it  flew  away.  Mtiyingwa  had  in  the  meanwhile  con- 
cluded to  go  up  into  the  world  and  look  after  things  there.  He  first 
ascended  to  the  first  kiva  above  him,  where  he  stayed  four  days.  Dur- 
ing this  time  it  rained  a  little  about  Oraibi.  After  four  days  he 
ascended  into  the  next  kiva  above  him  when  it  rained  again  on  the 
earth.  He  then  ascended  into  the  third  kiva,  whereupon  it  rained 
considerably  in  and  around  Oraibi,  and  when  he  after  four  more  days 
emerged  from  the  last  kiva  he  found  that  the  grasses  and  herbs  were 
growing  nicely. 

The  parents  of  the  children  had  seen  from  the  distance  the  clouds 
and  rain  about  Oraibi,  and  concluded  to  return  to  the  village,  not 


172    Field  Columbian  Museum — Anthropology,  Vol.  VIII. 

knowing  that  their  children  were  still  living.  Others  of  the  inhabi- 
tants of  Oraibi  who  had  not  yet  perished,  also  heard  that  it  was  now 
raining  at  their  village  and  so  they  also  returned.  When  these  chil- 
dren grew  up  they,  and  after  them  their  descendants,  became  the 
village  chiefs  and  owners  of  the  village  of  Oraibi. 

(The  informant  says  that  this  tale  is  not  complete.  He  says 
that  he  knows  it  is  longer,  but  he  has  forgotten  some  of  the  details 
about  it.) 

52.     THE   KALATOTO'  WHO   WISHED  TO  HAVE   HAIR  ON  HIS 

HEAD.^ 

Haliksai!  At  Kutukwiahschomo  (so  called  after  a  certain  kind  of 
grass,  Kuttikwuhci,  that  grew  on  that  hill),  used  to  live  a  Kalatoto. 
In  the  village  of  Orafbi  lived  many  people.  Kalatoto  would  often 
visit  the  village  and  try  to  find  something  to  eat  among  the  refuse 
near  the  village.  The  children  of  the  village,  finding  the  Kald,tot6. 
would  tease  and  worry  him,  snapping  their  finger  nails  against  his 
head,  so  that  sometimes  he  would  almost  die.  He  would  then  retire 
to  his  house  again.  This  happened  very  often  and  the  Kalatoto  was 
thinking  how  he  could  get  some  hair  at  least  on  the  head,  like  the 
Hopi  children  had,  who  otherwise  were  just  as  nude  as  the  Kalatoto. 
He  had  no  hair  nor  any  protection  of  any  kind  over  his  entire  body. 
He  finally  concluded  that  he  would  go  to  the  timber  and  get  some 
pitch,  which  he  did.  Taking  some  of  this  pitch  to  his  house  he  went 
to  the  village  to  hunt  some  hair  that  had  been  thrown  on  the  piles 
of  refuse  by  the  Hopi,  and  finding  some,  he  took  it  to  his  house  and 
was  very  happy. 

The  next  morning  he  put  some  of  the  pitch  on  his  head  and 
pasted  some  hair  on  it,  so  that  he  now  had  hair  like  the  Hopi  chil- 
dren. He  was  now  very  happy  and  made  a  visit  to  the  village  again. 
The  children  soon  discovered  him  again  and  said:  "Here  is  some- 
body," and  one  of  the  children  soon  recognized  the  Kalatoto,  saying, 
"It  seems  to  be  the  Kalatoto,  but  he  has  now  hair."  "It  smells 
very  much  like  pitch  here,"  some  of  the  children  said,  "he  has  put 
pitch  on  his  head,"  and  they  at  once  took  little  sticks  and  putting 
one  end  of  them  on  his  head  the  pitch  adhered  to  the  sticks.  As  the 
Hopi  children  are  very  fond  of  pitch  they  began  to  chew  the  pitch, 
scraping  all  off  of  his  head. 

'  Not  fully  identified.  The  Hopi  say  it  looks  somewhat  like  a  locust  but  has  short  wings  and 
is  of  a  light  brown  color  with  darker  stripes  across  its  back.  It  is  larger  than  a  cricket,  to  which 
also  it  bears  a  resemblanoe  in  certain  respects. 

«  Told  by  Kwdyesh  a  (Oraibi). 


March,  1905.     The  Traditions  of  the  Hopi  —  Voth.  173 

He  was  very  sorry  and  returned  to  his  home,  gathering  up,  how- 
ever, the  hairs  which  the  children  had  pulled  out  of  the  pitch  and 
thrown  away,  and  he  took  them  along.  He  meditated  about  the 
matter  all  night,  and  in  the  morning  went  into  the  timber  north  of 
the  village  again.  Finding  some  cactus,  he  took  with  him  some  of 
the  juice  to  his  house.  In  the  morning  he  put  some  of  this  on  his 
head  and  again  pasted  the  hair  to  the  juice,  which  adhered  firmly 
after  the  juice  had  nearly  dried. 

So  he  went  again  to  the  village.  The  children  seeing  him 
said:  "Here  he  has  come  again,"  and  once  more  tried  with  little 
sticks  to  remove  his  head  covering,  but  they  soon  found  that  this 
time  it  was  not  pitch.  So  he  remained  there  a  while,  the  children 
again  worrying  him.  Towards  evening  he  went  home,  and  by  that 
time  the  juice  had  dried  so  thoroughly  that  it  began  to  crack  and 
fall  off  with  the  hair.     He  was  now  again  very  unhappy. 

At  that  time  it  was  piki  providing  day  (piktotoRa)  in  the  village, 
preparatory  for  a  Katcina  dance.  The  Kalatoto  was  very  unhappy, 
as  he  had  hoped  to  attend  the  dance  with  the  hair  on  his  head.  The 
next  morning  he  again  repaired  to  the  woods  to  get  some  more  pitch, 
which  he  found  quickly.  Bringing  it  to  the  house,  he  again  felt 
happy,  thinking  that  now  he  would  have  hair  to  attend  the  dance 
the  next  day.  He  was  very  happy  and  in  the  evening  put  some  of 
the  pitch  on  his  head  again,  pasting  new  hair  to  it.  He  then  retired 
and  slept  well  that  night.  In  the  morning  he  heard  the  Katcinas 
dance  and  wanted  to  go  to  the  village,  but  the  pitch  had  gotten 
warm  during  the  night  and  the  hair  and  pitch  adhered  closely  to  the 
floor  on  which  he  had  been  sleeping.  He  made  repeated  efforts  to 
rise,  but  could  not.  So  he  heard  the  Katcinas  dance  and  sing  all  day, 
but  could  not  get  up.  As  he  finally  became  very  hungry  and  no 
one  brought  him  anything  to  eat,  he  perished  there. 

53.     THE  CHILD  WHO   TURNED   INTO   AN  OWL.» 

Alfksai!  They  were  living  in  Shupaulavi,  and  one  time  a  child 
was  crying  bitterly.  Its  mother  did  not  pity  it  and  beat  it.  "You 
are  crying,"  she  said;  "I  am  going  to  throw  you  out  doors.  I  am 
going  to  throw  you  out  to  the  Owl.  "  Hereupon  she  dragged  the  child 
out  of  the  house.  A  large  Owl  had  been  close  by  and  had  heard 
the  moaning  of  the  child.  He  came  to  the  child  and  when  he  saw 
the  latter  still  crying  he  put  him  on  his  back  and  carried  him  off. 
He  lived  in  a  little  cave  at  the  side  of  the  bluff  on  which  the  village 

>  Told  by  Siicdhpiki  (Sh  ipaiilavi) 


174    Field  Columbian  Museum  —  Anthropology,  Vol.  VIII. 

of  Bayupki  was  situated.  To  this  cave  he  took  the  child.  The  Owl 
had  little  children  in  the  cave  that  were  living  there  nicely. 

When  the  mother  of  the  child  no  longer  heard  the  crying,  she 
came  out  of  the  house  and  looked  for  her  child,  but  it  was  gone. 
"Where  has  "that  child  gone  now?"  she  said.  "It  seems  somebody 
came  and  got  it,"  whereupon  she  went  through  the  houses  and 
inquired  everywhere,  but  no  one  had  it.  In  the  morning  she  again 
went  through  the  houses  hunting  her  child,  but  could  not  find  it. 
"Where  may  that  child  be?"  she  said.     So  she  was  without  children. 

Sometime  after  some  men  went  after  wood  north  of  the  village, 
some  of  them  passing  the  cave  where  the  Owl  lived.  They  heard 
some  one  in  a  moaning  voice  sing  the  following  song: 

Chavayo  chavayo, 

Chavayo  piva,  chavayo  piva, 

A  hmhm,  a  hmhm. 

Looking  up  they  saw  a  child  in  the  cave,  which  had  already  feathers, 
and  the  white  spots  of  the  Owl  began  to  appear  all  over  the  body. 
The  eyes  of  the  child  also  began  to  become  yellow.  "Oh!"  the 
men  said,  "whose  child  may  that  be?"  One  of  the  men  then  sug- 
gested that  it  might  be  the  child  that  had  disappeared,  so  when  they 
returned  to  the  village  they  said:  "There  in  the  cave  of  an  owl,  at 
Bayupki,  is  a  child.  It  already  has  feathers  and  spots  all  over,  and 
its  eyes  are  already  yellow.  It  is  turning  into  an  owl.  Whose  child 
may  that  be?"  "It  must  be  the  child  of  that  woman,"  the  people 
said  right  away,  so  they  told  them  about  it.  "Now,  bestir  yourself, 
bestir  yourself,  because  that  child  is  turning  into  an  owl."  So  they 
hurried  up  and  the  mother  and  father  and  the  men  who  had  found 
the  child  then  proceeded  to  the  place. 

When  they  arrived  there  the  men  who  had  found  the  child  climbed 
up  to  the  cave.  In  the  back  part  of  the  latter  was  the  Owl  and  his 
children.  The  little  owl  child  was  sitting  alone.  The  men  took  it, 
brought  it  down  and  handed  it  to  its  father.  The  mother  also  took 
hold  of  it.  The  Owl  did  not  come  out,  but  said:  "You  take  the 
child  with  you,  but  when  you  get  to  your  village  you  put  the  child 
into  a  room, and  keep  it  locked  up  there  for  four  days.  On  the  fourth 
day  when  the  sun  rises  you  open  the  door  and  let  the  child  come  out. 
It  will  then  be  a  Hopi  again.  If  you  do  not  do  that  and  open  the 
door  before  that,  the  child  will  remain  an  Owl  and  come  back  again.  " 

So  they  took  the  child  to  the  village,  put  it  into  a  room,  placed 
some  food  in  it  and  locked  the  door.  The  father  watched  in  front 
of  the  door,  keeping  watch  there  during  the  four  days.     He  heard  his 


March,  1905.    The  Traditions  of  the  Hopi  —  Voth.  175 

child  move  about  in  the  room.  After  the  first  day  the  mother  was 
anxious  to  open  the  door,  but  the  father  forbid  her,  saying  that  they 
were  not  to  do  that,  because  the  Owl  had  forbidden  it.  So  she 
waited  and  on  the  third  day  she  was  very  anxious  for  her  child  and 
could  hardly  await  the  third  day.  During  the  night  also,  and  it 
seemed  to  her  as  if  the  morning  was  very  slow  coming.  Finally 
when  it  became  light  she  went  to  the  door,  which,  like  the  old  Hopi 
doors,  that  were  not  made  very  well,  had  cracks.  "It  is  light  al- 
ready," she  said,  "let  us  open  the  door."  Hereupon  she  shaded  her 
eyes  and  looked  through  one  of  the  cracks.  She  saw  her  child  walk- 
ing up  and  down,  but  also  noticed  that  it  began  to  change  into  an 
owl  again.  "  Let  us  open  the  door, "  she  urged,  "it  is  already  light.  " 
Her  husband  protested,  saying,  that  the  sun  had  not  yet  risen,  but 
she  opened  the  door,  and  out  rushed  an  Owl  which  immediately  rose 
up  and  flew  towards  Bayupki  to  the  place  where"  it  had  come  from. 
"Well,  now,"  the  man  said,  "there  you  looked  in  before  the  sun  had 
risen,  and  yet  the  Owl  had  told  us  not  to  do  so.  You  have  done  this, 
now  you  have  done  it  and  we  have  no  children  now.  We  were  just 
getting  our  child  back  again,  and  now  you  looked  in  and  it  has  turned 
into  an  Owl,  and  it  will  now  remain  an  Owl." 

54.     THE   CHILDREN   AND  THE  LIZARDS.' 

Aliksai!  A  long  time  ago  the  people  lived  in  Mishdngnovi. 
There  was  to  be  a  dance  in  the  village  of  Shong6pavi  and  a  man  from 
Walpi  was  going  to  attend  this  dance.  He  came  by  way  of  Mish6n- 
gnovi,  which  was  then  situated  half-way  down  the  mesa,  where  there 
are  still  the  ruins  of  the  old  village.  East  of  the  village  there  was  a 
large  rock,  and  at  this  rock  some  children  were  playing.  They  were 
hunting  some  lizards,  the  kind  that  are  called  hikwa  (pi.  hakwdhpu). 
"What  are  you  doing  there?"  the  Walpi  man  asked.  "We  are  hunt- 
ing these  h^kwas. "  "What  are  they?"  he  said.  "Why  these  here 
in  the  cracks  and  on  the  rocks,"  the  children  said.  So  some  of  the 
little  boys  got  their  bows  and  arrows  ready  and,  aiming  at  some 
of  the  lizards,  sang  the  following  song: 

Hakwa,  puta  ponongaqo 

Lizard  that,  in  the  body. 

Wihu  qoiotalcang. 

Fat  full  of. 

Aaay  alihi  alihi, 

Nahanak  nahanak  hanak! 
As  they  sang  the  last  word  they  shot  their  arrows  at  the  lizards. 

•  Told  by  Sikihpiki  (Shupatilavi) 


176    Field  Columbian  Museum — Anthropology,  Vol.  VIII. 

From  here  the  Wdlpi  man  proceeded  westward  towards  Shong6- 
pavi.  All  at  once  he  heard  something,  and  standing  still  he  listened 
and  heard  somebody  say: 

"  Halaye,  halaye. " 
He  looked  around  for  some  time,  but  could  not  see  anything.  All  at 
once  he  saw  some  little  gray  lizards.  They  were  sitting  upright  and 
ejecting  these  peculiar  sounds.  The  man  looked  down  for  awhile, 
and  saw  how  the  lizards  were  running  around  and  playing  with  one 
another.  Then,  as  he  had  lost  so  much  time  at  the  first  place  and  also 
at  this  place,  he  gave  up  the  visit  to  Shong6pavi  and  returned.  When 
he  arrived  at  his  home  he  related  that  he  had  not  been  to  the  dance, 
but  that  he  had  watched  some  children  hunting,  and  that  they  had 
been  singing  the  following  song: 

Machakwata  pon6ngaq6, 

Homed  Lizard  in  body  when 

Wihu  qoiotakang 

Fat  full  of. 

Aaay  alihi,  alihi, 

Nahanak,  nahanak  hanak. 
This  song  was  forever  afterwards  spoken  of  as  one   of  the  Mish- 
6ngnovi  songs. 

55.     THE   ROOSTER,  THE   MOCKING-BIRD  AND    THE    MAIDEN.' 

Haliksai!  In  Oraibi  they  were  living.  At  the  place  where  now 
Pongnamana  lives,  lived  a  Rooster.  Somewhat  south  of  Lanangva, 
among  the  peach-trees,  lived  the  Mocking-bird  (Yahpa).  In  the  vil- 
lage at  Bakvatovi,  a  place  in  the  extreme  north-west  part  of  the 
village,  lived  a  beautiful  maiden  with  her  father  and  mother.  This 
mana  persistently  refused  all  offers  of  marriage.  The  young  men  of 
the  village  would  bring  presents  to  her,  but  no  one  succeeded  in  win- 
ning her  affections.  The  chief  of  the  north,  Bamiiyaomdngwi,  heard 
about  it  and  so  he  came  to  the  village  trying  to  win  the  maiden.  He 
brought  with  him  a  bundle  of  presents,  which  he  was  carrying  over 
his  shoulders.  When  he  came  to  the  house  he  left  his  bundle  of 
presents  outside. 

The  mana  was  grinding  corn-meal.  Without  stopping  the  grind- 
ing she  looked  up  to  the  visitor  and  saw  a  very  handsome  youth 
before  her.  "Why  do  you  not  talk  to  me?"  he  said.  "Yes,"  she 
said,  "who  are  you,  going  around  here?"  "Yes,"  he  replied,  "I 
came  after  you  and  I  have  left  my  bundle  outside.     Go  and  get  it 

'  Told  by  Kiwanhongva  (Oraibi) . 


March,  1905.     The  Traditions  of  the  Hopi  —  Voth.  177 

and  look  at  it."  She  stopped  her  grinding,  went  out  and  found  a 
yellow  reed  receptacle  (shong6hkaki),  which  she  took  into  the  house. 
Opening  it  she  found  in  it  two  yellow  bridal  robes  (6wa),  a  pair  of 
yellow  moccasins,  and  a  yellow  big  belt  (wokokwawa).  But  she  did 
not  want  it.  Wrapping  it  all  up  again,  she  handed  it  to  the  youth, 
and  said:  "I  do  not  want  it.  You  go  down."  "Very  well,"  he 
replied,  picked  up  his.  bundle  and  left. 

When  the  Rooster  heard  about  this  in  the  evening  he  went  over 
to  the  house  of  the  maiden,  and  found  her  drying  some  coarsely 
ground  meal  which  she  was  stirring  in  a  pot  over  the  fire.  He  went 
into  the  house,  and  the  maiden  saw  before  her  a  very  handsome 
vouth,  dressed  in  a  red  shirt  which  was  figured  with  short  black 
lines  all  over.  He  wore  turquoise  ear  pendants  and  on  top  of  his 
head  a  bunch  of  red  feathers.  He  acted  very  kindly  and  gently.  He 
seated  himself  by  the  side  of  the  fireplace  and  busied  himself  with 
picking  up  and  setting  down  and  examining  the  different  objects 
around  the  fireplace.  The  mdna  was  pleased  with  him  and  began 
to  converse  and  chat  with  him.  She  told  him  he  should  remain  with 
her  over  night  and  then  return  in  four  days,  and  then  she  would  go 
over  into  his  house.  "Very  well,"  he  replied.  The  following  days 
the  mana  kept  on  grinding  com. 

On  the  third  day  the  Mocking-bird,  who  had  heard  about  the 
Rooster  having  been  at  the  maiden's  house,  also  went  over  and  asked 
her  to  marry  him.  He  also  appeared  as  a  handsome  youth,  and  the 
mana  was  pleased  with  him.  She  promised  that  she  would  marry 
him,  and  spoke  to  her  mother  about  it,  telling  her  that  this  youth  had 
come  after  her.  "Very  well,"  the  mother  said,  "do  not  mistrust 
him."  The  Rooster,  who  had  been  told  to  come  the  next  day,  had 
seen  the  Mocking-bird  go  upon  the  mesa,  and  so,  without  waiting  for 
the  appointed  time,  also  went  to  the  house  on  the  third  day,  and  while 
the  mdna  was  still  talking  to  the  Mocking-bird  he  was  at  the  door  and 
knocked.  Hereupon  he  entered  and  found  the  Mocking-bird  there. 
"What  are  you  doing  here?"  he  asked  the  latter.  "I  came  to  fetch 
this  maiden,"  the  Mocking-bird  replied.  "Not  so,"  the  Rooster  said, 
"I  shall  fetch  her  to-morrow.  You  are  not  worth  as  much  as  I.  I 
own  all  these  people  here ;  they  are  mine.  When  I  crow  in  the  morning 
they  all  get  up."  "I  am  worth  as  much  as  you  are,"  the  Mocking- 
bird replied.  "When  I  twitter  or  sing  in  the  morning  it  gets  light." 
"Very  well,"  the  Rooster  Replied,  "let  us  contend  with  each  other 
and  see  who  knows  most.  In  three  days  we  shall  have  a  contest. 
Until  then  no  one  shall  get  the  maiden." 

Hereupon  they  both  left  the  house  and  went  to  their  homes.     The 


178    Field  Columbian  Museum  —  Anthropology,  Vol.  VIII. 

Rooster  was  thinking  to  whom  he  should  apply  for  assistance  and 
courage.  Early  the  next  morning,  after  he  had  had  his  morning  meal, 
he  left  the  village,  descended  the  mesa,  and  ran  along  the  trail  north- 
west (the  trail  that  at  present  leads  to  Mtienkapi).  Arriving  at  Bow 
Mound  (Aoatchomo),  about  thirty-five  miles  northwest  of  Oraibi,  he 
was  tired  and  seated  himself  on  a  stone  that  was  near  by  a  baho 
shrine,  where  he  -rested.  As  he  moved  somewhat  on  the  stone,  an 
opening  appeared  in  the  shrine  and  somebody  said  to  him,  "Come 
in."  So  he  entered  and  there  found  a  great  many  maidens,  one  of 
whom  prepared  a  seat  for  him  and  told  him  to  be  seated.  Hereupon 
she  entered  another  chamber  and  brought  a  tray  with  some  shelled 
com,  which  she  set  before  the  Rooster,  inviting  him  to  eat.  He  picked 
and  ate  it  like  chickens  eat,  and  when  he  was  satisfied  the  maiden 
said,  "You  were  tired.  Now  you  will  reach  your  destination." 
Hereupon  he  went  out  and  continued  his  journey.  He  now  had  been 
somewhat  revived  and  ran  fast. 

Finally  he  arrived  at  Mtienkapi,  passed  it,  and  ran  on  until  he 
came  to  a  steep  bluff.  There  was  a  ladder  standing  at  the  bluff, 
which  he  descended.  He  then  proceeded  westward  and  finally  came 
to  a  large  rock  where  there  was  an  opening.  Here  he  crowed  repeat- 
edly, when  a  door  was  opened  and  a  voice  called  out  that  he  should 
come  in.  He  entered  and  found  a  great  many  men,  women,  youths, 
and  maidens,  who  were  all  Roosters  and  Hens.  They  seemed  to 
be  happy  that  he  had  come.  "Thanks,"  they  said,  "that  you  have 
come."  They  offered  him  a  seat  and  again  fed  him  some  shelled  com. 
When  he  had  satisfied  his  huiTger,  they  asked  him  what  he  had  come 
for.  "Yes,"  he  said,  "there  in  Oraibi  we  are  contending  over  a 
maiden,  and  we  are  going  to  contend  about  our  knowledge  of  light, 
and  now  I  have  come  here  to  see  what  you  can  do  for  me."  "Very 
well,"  they  said,  "very  well,  we  shall  at  least  try.  The  Mocking-bird 
is  also  very  something.  He  understands  a  great  deal  and  he  has  the 
assistance  of  the  Kwatokwuu,  but  we  shall  at  least  try." 

When  it  was  evening  they  assembled  and  sang  all  night.  When 
they  had  sung  four  long  songs  the  Roosters  all  crowed.  Hereupon 
they  sang  four  more  long  songs  and  then  crowed  again.  After  singing 
three  more  songs  they  crowed  a  third  time.  The  yellow  dawn  had 
by  this  time  appeared,  and  after  singing  two  more  songs,  the  sun  was 
rising.  "We  have  accomplished  it  right,"  the  chief  said,  "so  you  go 
home  now  without  fear,  and  think  that  you  will  accomplish  your 
end."  So  the  Rooster  returned,  running  very  fast.  When  he  ar- 
rived at  the  Bow.  Mound  he  was  again  tired,  so  that  he  had  not  been 
running  very  fast  for  some  time.     He  again  entered  and  was  fed  there 


March,  1905.     The  Traditions  of  the  Hopi  —  Voth.  179 

as  before.  "I  am  very  tired,"  he  said  to  the  maidens,  "I  shall  not 
get  home."  They  laughed  at  him,  saying:  "Of  course  you  will  get 
home.  We  shall  dress  you  up  and  then  you  will  get  home  all-right." 
So  they  took  some  dry  corn-husks,  tied  them  together,  and  then 
fastened  a  number  of  them  to  his  tail.  He  then  left,  and  as  he  was 
running  these  com-husks  rattled ;  he  became  scared  and  ran  very  fast. 
Arriving  at  his  house  he  entered  and  removed  the  com-husks.  He 
now  felt  strong. 

So  he  rested  all  night,  and  the  next  day  he  was  wialking  through 
the  village.  In  the  evening  he  went  over  to  the  Mocking-bird  and 
notified  him  that  he  should  come  over  that  night  and  watch  him, 
whereupon  he  returned.  The  Mocking-bird  notified  the  Kwatokwuu, 
saying  that  the  time  had  now  come,  and  that  he  should  go  with  him 
and  assist  him.  "Very  well,"  the  latter  said.  So  in  the  evening  the 
Mocking-bird  went  over  to  the  Rooster's  house  and  the  Kwatokwuu 
entered  the  Mocking-bird's  house,  where  he  stayed  during  the  night. 
The  Rooster  was  singing  all  night,  the  Mocking-bird  watching  him. 
When  the  Rooster  was  nearly  done  and  the  dawn  was  about  to  appear, 
the  Mocking-bird  slipped  away  and  notified  the  Kwatokwuu.  The 
latter  at  once  left  the  house  and  spread  his  large  wings  across  the 
eastern  sky,  completely  covering  up  the  dawn.  The  Rooster  crowed 
after  singing  the  first  four  songs,  the  second  four  songs,  the  third  four 
songs,  and  finally  after  singing  the  last  two  songs,  but  it  would  not 
become  light;  the  sun  did  not  hear  him  and  would  not  rise.  So  he 
failed. 

The  Mocking-bird  left  his  house,  flew  away,  and  after  awhile  the 
sun  rose.     The  Rooster  had  been  defeated. 

During  the  day  the  Rooster  again  went  around  in  the  village,  and 
in  the  evening  the  Mocking-bird  invited  him  to  come  over  to  his  house 
and  watch  him  also.  So  in  the  evening  the  Mocking-bird  was  singing 
all  night.  After  he  had  sung  four  songs  he  whistled,  which  he  re- 
peated after  having  sung  another  four  songs,  and  after  he  had  sung 
an  additional  three  songs  he  again  whistled,  and  the  dawn  began  to 
appear.  He  then  sang  his  last  two  songs,  whereupon  the  sun  rose. 
"You  see,  I  know  much,"  the  Mocking-bird  said  in  a  triumphant 
way.  "Yes,"  the  Rooster  admitted,  "yes,  you  understand  a  great 
deal.  You  know  about  making  it  light.  You  shall  have  the  maiden, 
and  I  shall  be  behind  you." 

So  the  maiden  married  the  Mocking-bird.  By  and  by  she  bore  two 
children,  one  a  boy  and  one  a  girl.  The  boy  was  the  child  of  the 
Rooster,  and  the  little  girl  the  child  of  the  Mocking-bird.  So  the 
women  of  the  village  are  ever  since  that  time  said  to  be  the  children 


i8o    Field  Columbian  Museum  —  Anthropology,  Vol.  VIII. 

of  the  Mocking-bird,  and  that  is  the  reason  why  they  talk  and  jabber 
so  much,  because  the  Mocking-bird  is  a  great  talker.  The  men  of  the 
village  have  ever  since  been  considered  to  be  the  children  of  the 
Rooster,  and  that  is  the  reason  why  they  are  so  gentle  and  docile.  If 
all  the  people  had  been  the  children  of  the  Rooster  they  would  all  be 
gentle  and  kind  and  not  talk  so  much. 


56.     THE   TOAD  AND  THE  SNOW   KATCINAS.' 

Halfksai!  A  long  time  ago  they  were  living  in  Oraibi.  There  was 
a  kiva  in  the  northern  part  of  the  village  called  the  Chorzhovi  (Blue- 
bird Height).  In  this  kiva  one  time  the  Snow  Katcmas  were  prac- 
ticing for  a  dance.  North  of  the  village  at  Katcfnavala  lived  the 
Toad  Woman  (Machak  Wuhti).  She  had  a  son.  The  latter  fre- 
quently went  to  the  village  in  the  evening  to  listen  to  the  Katcinas 
when  they  were  practicing  their  singing.  When  he  would  be  lying  on 
the  kiva  roof  looking  down,  the  other  young  men  would  pile  up  on 
him  and  thus  worry  him.  So  finally  he  did  not  do  that  any  more 
but  sat. aside  and  simply  listened  to  the  singing  of  the  Katcinas.  He 
usually  wore  a  robe  of  wildcat  skin,  as  was  customary  among  the 
young  men  at  that  time. 

On  the  eighth  day  (Tot61<a),  the  women  of  the  village  were  pre- 
paring food  for  the  dance  on  the  next  day.  The  Toad  Woman  also 
prepared  some  plkami  and  other  food.  Her  son  was  anxious  to  see 
the  dance  the  next  day.  During  the  night  he  did  not  sleep,  but  re- 
mained awake  in  the  village  with  the  others.  Early  in  the  morning 
the  Toad  Woman  washed  his  head  with  suds.  When  he  had  dried 
his  hair,  his  mother  got  some  pikami  and  they  were  eating.  The  sun 
then  rose.  He  put  on  his  wildcat  robe  again,  and  also  put  on  a  cap 
of  skin,  and  then  went  to  the  village,  as  the  Katcinas  went  to  the 
village  for  the  first  time. 

When  he  entered  the  village  he  put  a  little  paint  into  a  bowl  and 
painted  his  face.  When  the  children  saw  him  they  laughed  at  him, 
partly  on  account  of  his  funny  cap.  On  the  plaza  the  Katcinas  were 
dancing,  distributing  food  among  the  people  at  the  same  time,  but 
nobody  gave  this  youth  any  food.  Soon  an  old  man  said  to  the 
children  who  were  on  the  plaza  they  should  take  the  Toad  Boy  to  some 
ant  hill,  because  he  liked  ants  very  much.  There  were  ants  living  in 
different  parts  of  the  village.  So  the  children  took  him  to  a  place  and 
dug  out  ants  so  that  they  were  running  about  in  great  numbers.  The 
Toad  at  once  commenced  to  eat  them  and  the  children  laughed  at 

'  Told  by  KwAyeshva  (Oraibi). 


March,  1905.     The  Traditions  of  the  Hopi  —  Voth.  181 

him.  When  the  Toad  had  eaten  a  great  many  of  the  ants,  he  went 
back  to  the  plaza  again  and  stayed  with  the  Katcinas  and  attended 
the  dance  all  day,  enjoying  himself. 

Towards  evening  he  went  home.  When  he  left  the  village  the 
children  followed  him,  some  of  them  having  red  piki  that  the  Katcinas 
had  given  them.  "Give  me  some  of  that  red  piki,  too,"  he  said, 
"  because  I  envy  you."  So  they  gave  him  a  very  little,  which  he  took 
home  and  gave  to  his  mother.  She  was  happy  over  the  red  piki,  and 
they  ate  it.     And  they  are  still  living  there. 

57.    THE  LOCUST   THAT  CAME  TO  LIFE   WHILE   BEING   ROASTED.' 

Halfksai!  In  Oraibi  they  were  living.  In  the  summer  there  were 
many  locusts  in  the  valleys  around  the  village,  and  the  boys  and  girls 
used  to  hunt  them.  When  they  would  hear  one  singing  somewhere 
they  would  approach  him  and  if  he  did  not  fly  away  they  would  capture 
him  and  put  him  in  a  sack.  In  that  way  they  often  brought  home 
to  the  village  a  great  many  locusts.  These  the  women  roasted  in 
pots,  pouring  salt  water  on  them  and  thus  preparing  them  as  a  food, 
which  was  relished  very  much  by  the  Hopi.  When  they  were  roasted 
in  the  salt  water  they  became  very  white,  and  the  Hopi  ate  them  with 
piki  and  hurushuki,  etc. 

The  young  men  often  used  to  hunt  jack-rabbits  and  cotton-tail 
rabbits,  which  were  also  relished  by  the  Hopi  very  much;  but  as  there 
were  so  many  locusts  and  the  Hopi  liked  them  very  much  also,  they 
preferred  to  hunt  them.  There  were  especially  many  locusts  at  a 
place  called  Porcupine  Height  (Munaovi),  and  here  the  young  people 
hunted  them,  bringing  back  with  them  a  great  many. 

One  time  an  old  woman,  whose  little  niece  had  been  among  the 
hunters  and  had  brought  back  a  great  many  locusts,  was  also  roasting 
them  in  a  pot  after  having  broken  them  in  two.  While  she  was  stir- 
ring them  one  of  the  locusts  became  alive,  and  in  a  moaning  manner 
sang  the  following  little  song,  slowly  crawling  up  along  the  stirring 
stick  as  he  was  singing: 

Chi,  ri,  ri,  ri,  ri,  chi,  ri,  ri,  ri,  ri, 

Pai,  as  ima  cowihtuhuhuhu, 

Why  it  used  to  be  these  here  jack-rabbits, 

Pai,  as  ima,  tavohtuhuhu, 

Why,  it  used  to  be  these  here  cotton-tail  rabbits, 

Pai  kurzh  pas  itam  nuhtungwup  noqkakwangwtuhuhu 

Why  now  certainly  we  also  are  relished  much  as  meat. 

Chi,  ri,  ri,  ri,  ri,  C 

'  Told  by  Tangdkhoyoma  (Oraibi)- 


i82    Field  Columbian  Museum — Anthropology,  Vol.  VIII. 

When  he  had  reached  the  top  of  the  stirring  stick,  the  woman  said : 
"Yes,  we  used  to  hke  these  jack-rabbits  and  cotton-tail  rabbits  very 
much  as  meat,  but  your  meat  tastes  so  well  too  that  now  we  like  your 
meat  very  much  too,  and  hunt  you."  When  she  said  this  the  locust 
flew  away  with  a  hissing  sound. 


58.     THE  COYOTE   AND  THE   TURTLES.' 

A  long  time  ago  the  Turtles  lived  in  a  river  called  Blue  River 
(Sakwdbayu),  somewhere  south-east  of  Winslow  (Hom61ovi).  The 
Coyote  was  always  hunting  for  something  to  eat.  One  time  he  was 
also  hunting  for  food  near  the  place  where  the  Turtles  lived.  The 
latter  would  sometimes  come  out  of  the  water  and  hunt  cactus  (y6ng6) 
which  they  relished  very  much,  and  from  which  they  have  their  name, 
Y6ng6sona  (pi.  YoyAngosontu). 

One  of  the  Turtles  had  a  little  baby  Turtle.  One  time  when  they 
were  all  going  to  hunt  food  again,  the  Turtle  said:  "I  am  not  going 
to  take  my  child  with  me,  because  it  is  sleeping  so  nicely.  I  am  going 
to  bring  a  cactus  back  with  me  and  give  it  to  my  child."  After  they 
had  left,  the  little  Turtle  awoke,  and  when  it  found  nobody  there  it 
asked,  "Where  is  my  mother?"  and  began  to  cry,  and  at  once  came 
out  of  the  water.  Looking  for  the  tracks,  it  found  that  they  led  to 
the  bank  and  then  way  off  somewhere.  It  followed  the  tracks  for 
some  distance,  but  could  not  find  any  one,  and  so  cried  very  bitterly. 
The  Coyote,  hearing  the  cries  of  the  little  Turtle,  at  once  hunted  it 
up  and  when  he  found  it  he  said:  "What  are  you  singing?  You  are 
singing  something  very  nice.  Sing  again."  "I  am  not  singing,"  the 
little  Turtle  said,  "but  I  am  crying."  "What  are  you  crying  for?" 
the  Coyote  asked.  "My  mother  has  gone  away  and  did  not  take  me 
along,"  the  Turtle  replied,  and  continued  to  cry  as  follows: 
Tingaoco,  tingaoco, 

Waoo,  waoo,  h-h-h-h  (these  h's  spoken  in  quick  succession 
while  inhaling,  to  imitate  the  sobbing  of  a  child  that  is  sometimes 
heard  in  connection  with  or  rather  after  a  cry). 

The  Coyote  again  urged  the  Turtle  to  sing,  as  he  called  the  crying, 
saying:  "If  you  do  not  sing  I  am  going  to  devour  you."  The  little 
Turtle  was  very  much  afraid,  but  refused  to  comply  with  the  request 
of  the  Coyote.  The  Coyote  repeated  his  threat,  saying,  "I  shall  cer- 
tainly devour  you  if  you  do  not  sing."  The  little  Turtle,  thinking  of 
the  subterfuge,  said :  "  All  right,  it  will  not  hurt  me;  I  will  then  simply 
live  in  your  body."     The  Coyote  said  to  himself,  "Maybe  the  Turtle 

•  Told  by  Qoydwaima  (Oraibi). 


March,  1905.    The  Traditions  of  the  Hopi  —  Voth.  183 

will  continue  to  live  in  my  body  and  move  about  there."  And  so  he 
repeated  his  request, but  this  time  changing  his  threat.  "If  you  do 
not  sing,"  he  said,  "I  am  going  to  throw  you  in  that  water  there." 
"Don't  do  that,  because  if  you  do  I  shall  drown."  The  Coyote  did 
not  know  that  the  little  Turtle  lived  in  the  water,  and  that  he  was 
being  imposed  upon.  "All  right,"  he  said,  "I  shall  not  throw  you 
in  the  water,  but  I  shall  devour  you,"  and  thereupon  he  took  hold 
of  the  Turtle  and  ran  towards  the  water.  Arriving  at  the  bank  he 
slung  the  little  Turtle  away  into  the  midst  of  the  water. 

"Aha!  My  house  (Ali,  Ikmingwu),"  said  the  Turtle,  and  then  dived 
into  the  water,  but  immediately  came  out  again,  saying,  "Aha!  My 
house.  Thanks  that  you  have  brought  me  here  (Ali,  Ikiningwu! 
kwakwd,  um  nui  pak  wiki),"  and,  swimming  around  on  the  water, 
laughed  at  the  Coyote. 

The  Coyote  was  very  angry  and  said:  "Oh!  that  I  did  not  devour 
you ;  but  I  am  going  to  hunt  your  mother  now,  and  if  I  find  her  some- 
where, I  shall  certainly  devour  her,"  and  thereupon  ran  away.  Fol- 
lowing the  tracks  of  the  Turtles,  he  met  them  on  their  way  back  to 
the  water.  They  had  been  away  quite  a  distance,  had  eaten  there  to 
their  hearts'  content,  and  were  now  returning.  When  the  Coyote 
met  them  he  said  to  the  first  one,  "I  am  going  to  devour  you,"  and 
tried  to  seize  it.  The  Turtle  immediately  drew  its  head,  feet  and  tail 
into  the  shell,  and  thus  the  Coyote,  although  he  was  working  around 
it,  throwing  it  over,  pushing  it  backward  and  forward  a  long  time, 
could  not  hurt  it.  He  got  very  angry  and  jumped  towards  another 
one  with  the  same  result;  so  he  tried  others,  but  when  he  found  that 
he  could  not  hurt  them,  nor  break  their  shell,  •  he  left  them  in 
disgust.  When  the  Turtles  arrived  home,  the  Turtle  mother  gave  a 
cactus  to  her  child,  saying:  "This  I  brought  for  you,"  and  the  child 
ate  it  in  great  delight.  "When  did  you  awake?"  the  mother  asked. 
"About  half-way  noon  I  woke  up,  and  when  I  found  that  you  were 
all  gone  I  cried."  "Yes,"  the  mother  said,  "you  were  sleeping  so 
nicely,  and  so  I  did  not  take  you  along."  The  little  Turtle  then  re- 
lated all  about  the  Coyote,  saying  that  the  latter  had  threatened  to 
devour  it,  but  when  he  had  been  told  that  he  could  just  do  so,  and 
that  the  little  Turtle  would  then  live  in  his  body,  he  desisted.  The 
Turtle  mother  laughed  at  it.  The  child  then  continued  to  relate  how 
the  Coyote  had  asked  it  to  sing,  and  when  refused  he  threatened  to 
throw  it  into  the  water,  and  that  he  had  done  so,  although  the  child 
had  said  that  it  would  certainly  drown;  and  the  child  'continued, 
"When  he  threw  me  into  the  water  I  laughed  at  him  and  told  him, 
'Here  I  am  living';  and  so  I  got  back  without  even  getting  tired." 


i84    Field  Columbian  Museum  —  Anthropology,  Vol.  VIII. 

The  mother  laughed  at  it  and  was  very  happy,  saying:  "Thanks  that 
he  brought  you  here,  and  that  you  got  home  even  without  becoming 
tired."     And  the  Turtles  are  living  there  in  that  water  still. 


.S9.     THE    WATER   SERPENT   AND   THE   COYOTE.' 

Listen !  The  people  were  here  living  (Aliksai !  Yao  yep  y^shiwa) . 
The  Water  Serpent  (Balolookong)  was  living  in  Lanva,  the  Flute 
Spring,  and  a  short  distance  towards  the  south  at  Ishmovala  the  Coyote 
was  living.  They  were  strong  friends  and  often  visited  each  other. 
They  were  still  young,  but  the  Water  Serpent  was  already  very 
long  so  that  when  he  visited  the  Coyote  and  coiled  up  in  his  kiva 
he  filled  the  entire  kiva,  leaving  only  a  very  small  place  for  the  Coyote, 
near  the  fireplace,  where  he  had  to  sit  in  a  crouched  position.  "  I  am 
going  to  be  still  larger,"  the  Water  Serpent  said  to  him  onetime,  "so 
you  must  enlarge  your  kiva."  He  then  invited  the  Coyote  to  visit 
him  once  too,  which  the  Coyote  promised  to  do. 

He  meditated  howhe,too,couldfillthekivaof  the  Water  Serpent  and 
said  to  the  Snake :  "  I  am  going  to  become  large  and  my  tail  will  become 
long  some  day,  too."  While  he  said  this  the  Snake  was  already 
slowly  leaving  the  kiva,  but  he  was  so  long  that  when  the  head  was 
out  already,  a  large  part  of  the  body  was  still  in  the  kiva.  After  he 
had  left,  the  Coyote  said  to  himself:  " Now,  let  me  go  and  hunt  some- 
thing, too."  In  the  evening  he  left  the  kiva  and  went  to  a  place 
where  a  .great  deal  of  cedar  grew.  Here  he  pulled  off  a  large  bundle 
of  cedar  bark  and  carried  it  home.  "  How  shall  I  make  a  tail  now?" 
he  said  to  himself.  Soon  he  began  to  rub  the  cedar  bark  so  as  to 
make  it  pliable,  and  laying  it  out  on  the  floor  in  a  long  line,  wrapped 
it  up  with  yucca  leaves,  which  he  had  also  brought  with  him.  "  But 
how  shall  I  make  this  tail  so  that  the  Snake  will  not  know  it?"  he 
again  asked  himself,  but  soon  formed  a  plan.  He  pulled  out  a  lot 
of  his  hair  and  pasted  it  to  the  cedar  bark  so  that  it  looked  like  a  tail. 
This  false  tail  he  then  fastened  to  his  own  tail. 

In  the  morning  when  he  had  had  his  breakfast  he  went  over  to  his 
friend,  the  Water  Serpent.  The  latter  had  a  larger  kiva,  so  that  there 
was  some  vacant  space  in  it.  When  the  Ccryote  had  entered  he  kept 
going  around  the  kiva  dragging  his  long  tail  after  him.  Then  he 
kept  circling  around  until  the  kiva  also  was  well  filled,  and  he  sat 
down  by  the  head  of  the  Water  Serpent  and  they  talked  with  one  an- 
other. The  Water  Serpent  smiled,  thinking  to  himself:  "Well,  that 
tail  did  not  used  to  be  this  way,  how  can  that  be?"     After  they  had 

'  Told  by  Qoyawaima  (Oraibi) . 


March,  1905.    The  Traditions  of  the  Hopi  —  Voth.  185 

talked  together  nearly  all  forenoon,  the  Coyote  said  he  was  going 
home  to  eat  his  dinner,  and,  uncoiling  his  long  tail,  he  went  up  the 
ladder,  saying  to  the  Snake :  "  Now,  whenever  you  feel  that  way,  come 
and  visit  me  too  again  sometime,"  which  the  Snake  promised  to  do. 
As  the  Coyote  went  over  to  his  kiva  dragging  his  long  tail  after  him, 
he  looked  around  and  smilingly  said  to  himself,  "Aha,  he  did  not  find 
out,  because  he  did  not  say  anything  about  my  tail."  When  he 
came  into  his  kiva  he  went  around  coiling  up  his  tail,  and  then  untied 
it  from  his  natural  tail. 

By  and  by  the  Snake  went  over  to  visit  his  friend,  the  Coyote, 
again.  The  latter,  who  had  been  looking  for  this  visit,  had  been  very 
much  concerned  about  it,  fearing  that  his  friend  might  all  at  once 
come  when  he  had  his  tail  detached  from  his  natural  tail,  and  so  was 
always  on  the  lookout.  Hence  he  saw  his  friend  coming,  and  had 
time  enough  to  put  his  tail  in  order  again,  and  when  the  Snake  arrived 
at  the  kiva  he  was  sitting  at  the  fireplace,  ready  to  receive  his  friend. 
The  latter  began  to  enter,  but  as  he  had  been  growing  considerably 
since  his  last  visit,  and  a  part  of  the  kiva  was  filled  with  the  Coyote's 
tail,  he  did  not  find  room  enough  for  his  whole  body.  "I  have  been 
growing  since  I  have  been  here  last,  and  cannot  get  into  this  kiva 
now."  "All  right,  let  me  go  out,"  the  Coyote  said,  "and  I  can  talk 
to  you  from  the  outside  while  you  are  in  the  kiva.  You  might  get 
cold  out  there."  So  the  Coyote  went  out,  circled  around  a  number 
of  times  outside  the  kiva,  coiling  up  his  tail,  and  then  took  a  seat  near 
the  kiva  opening,  conversing  with  his  friend,  the  Water  Serpent.  By 
and  by  he  got  cold  and  began  to  wish  that  his  friend  would  go  home, 
but  the  latter  remained.  The  Coyote  finally  got  very  cold  and  began 
to  be  secretly  angry  at  his  friend  because  he  tarried  so  long.  At  last  the 
latter  said:  "Now  I  must  go  home  and  eat  my  dinner."  The  Snake 
had  not  yet  entirely  left  the  kiva  when  the  Coyote,  who  was  very  cold, 
rushed  in  and  warmed  himself.  He  was  out  of  humor  about  the 
matter,  and  made  up  his  mind  to  try  to  get  even  with  his  friend.  "  I 
am  going  to  pay  him  back,"  he  said  to  himself.  So,  after  he  had  eaten 
his  dinner,  he  thought  a  great  deal  about  the  matter,  and  in  the 
evening  went  to  the  timber  again.  He  brought  another  armful  of 
dry  cedar  bark  and  some  yucca,  and  made  another  long  addition  to 
his  tail  in  the  same  manner  as  before,  only  this  time  he  made  it  con- 
siderably thicker.  When  it  was  done  it  filled  his  kiva  entirely.  He 
had  so  well  covered  it  with  hair  and  wool  from  his  body  that  he 
thought  nobody  would  know  that  it  was  not  natural. 

As  the  Snake  had  invited  the  Coyote  at  his  last  visit  to  visit  him 
too,  sometime  again,  the  Coyote  planned  to  go  over  to  his  friend,  but 


i86    Field  Columbian  Museum  —  Anthropology,  Vol.  VIII. 

thought  he  would  wait  until  there  was  a  cold  day.  As  in  about  four 
days  it  became  very  cold,  he  concluded  to  pay  his  friend  a  visit. 
Coming  over  to  the  kiva  of  the  Snake,  the  two  exchanged  the  usual 
greeting,  the  Coyote  saying,  "How!  (is)  the  friend  at  home?"  (How! 
kwatch  kdtu?)  "Yes,  I  (am)  at  home.  Come  in."  (Ow^!  Pai  nu 
kdtu.  Paki!)  Whereupon  the  Coyote  entered  the  kiva,  and  kept 
circling  around  and  around,  filling  the  entire  kiva  with  his  tail. 
"Well!"  the  Snake  said,  "you  are  going  to  fill  this  whole  kiva,  so  let 
me  go  outside  and  talk  to  you  from  there."  Leaving  the  kiva,  the 
Water  Serpent  kept  going  around  outside  for  some  time,  coiling  up  in 
such  a  manner  that  finally  the  head  was  close  to  the  entrance  so  that 
he  could  talk  with  his  friend.  It  was  very  cold  and  the  Coyote  smil- 
ingly thought  to  himself  while  he  was  feeling  very  comfortable  in  the 
warm  kiva,  "  Now  you  can  freeze  out  there,  too."  The  Snake  became 
very  cold  and  wished  that  his  friend  might  leave,  but  he  tarried.  The 
Snake  was  shivering  and  became  angry  and  wished  very  much  that 
the  Coyote  might  take  his  leave.  Finally  the  latter  said  that  he  must 
now  go  home  and  eat  his  dinner,  and  while  the  Coyote  was  going  up 
the  ladder  dragging  his  tail  after  him,  the  Water  Serpent  went  in. 
Arriving  at  the  fireplace  the  latter  said,  "  I  am  going  to  get  even  with 
you.  I  am  going  to  pay  you  back;"  and  grabbing  a  stick  at  the  fire- 
place, he  shoved  the  part  of  the  Coyote's  tail  that  was  still  in  the  kiva 
on  the  fire,  so  that  it  caught  fire,  saying:  "You  get  out  of  this;  you 
(referring  to  the  Coyote)  are  always  taking  other  people's  things 
and  are  always  doing  something  bad ;  you  had  better  get  away  from 
here." 

The  Coyote  had  by  this  time  gotten  away  quite  a  distance,  and, 
looking  around,  he  admired  his  long  tail.  When  he  had  nearly 
reached  his  kiva  he  looked  around  again  and  then  noticed  some  smoke 
and  fire  behind  him,  but  as  there  was  high  grass  around  there  at  that 
time,  he  thought  it  was  the  grass  burning.  "Oh,"  he  said,  "the 
Hopi  have  set  the  grass  on  fire.  They  are  after  me  and  want  to  drive 
me  away.  Maybe  they  will  kill  me.  I  am  not  going  to  my  house, 
but  I  am  going  to  run  away."  So  he  began  to  run  westward.  Look- 
ing back  he  again  noticed  the  grass  burning  at  various  places  and 
thought  he  was  pursued.  He  finally  reached  the  timber  and  when 
he  saw  that  burning  after  a  while,  he  concluded  that  he  would  run  to 
Little  Colorado  River  (Bayupa)  and  jump  in  there.  Then  he  thought 
the  people  would  not  find  him.  He  did  not  yet  know  at  this  time 
that  his  tail  was  burning.  Arriving  at  the  river,  which  was  very  high, 
he  jumped  in  and  tried  to  swim  across,  but  before  he  got  across  he 
became  very  tired.     The  river  was  drifting  him  along,  and  he  finally 


March,  1905.     The  Traditions  of  the  Hopi  —  Voth.  187 

sank  down  and  drowned.     The  Bdlolookong  now  lived  in  peace  at 
the  spring  forever  afterwards. 

60.     THE    COYOTE   AND  THE   BALOLOOKONG'  (WATER  SERPENT). 

Alfksai!  The  Oraibis  were  Hving  in  their  village.  There  were 
many  of  them.  The  Balolookong  was  living  at  Flute  Spring  (Lan- 
angva),  west  of  the  village.  Somewhat  south  of  this  spring,  at 
Ishmovala,  the  Coyote  was  living.  They  were  great  friends  and  often 
visited  each  other.  One  time  Bdlolookong  came  out  of  his  kiva  in  the 
spring  and  went  over  to  his  friend's  kiva,  which  he  entered,  filling  it 
up  entirely  so  that  the  Coyote  had  to  go  out  and  remain  there  while 
they  were  conversing.  After  they  had  conversed  a  while,  Bdloloo- 
kong  returned  to  his  kiva. 

The  Coyote  was  angry  that  he  had  to  remain  outside  and  was 
meditating  how  he  could  take  revenge  on  his  friend,  and  finally  formed 
a  plan.  He  went  to  the  woods  and  brought  with  him  a  large  armful 
of  cedar  bark  and  also  some  yucca  leaves.  He  wrapped  the  bark 
with  leaves,  always  adding  wool  to  it  so  that  it  finally  formed  a  large 
artificial  tail.  This  he  tied  to  his  own  tail  and  then  went  over  to  pay 
his  friend  a  visit.  Entering  the  kiva  of  the  latter,  he  also  kept  going 
around  until  his  tail  filled  the  entire  kiva,  and  Balolookong  had  to  go 
out  and  also  remain  outside  while  they  conversed  with  each  other. 

When  they  were  through  talking,  the  Coyote  left,  and  had  not  yet 
quite  left  the  kiva  when  Balolookong  rushed  into  the  kiva  and  shoved 
the  artificial  tail  of  the  Coyote  on  the  fireplace  and  set  it  on  fire.  When 
the  Coyote  had  drawn  it  out  of  the  kiva  entirely,  the  grass  through 
which  he  was  running  was  set  on  fire.  He  thought  that  the  people  of 
the  village  were  trying  to  drive  him  away  by  setting  the  grass  on  fire, 
and  so  he  ran  westward,  setting  everything  on  fire  that  he  came  in 
contact  with.  Finally  he  reached  the  Little  Colorado  River.  By 
this  time  the  fire  on  his  tail  had  reached  his  natural  tail  and  he  jumped 
into  the  river  and  tried  to  swim  across,  but  perished. 

61.    BALOLOOKONGWUU'  AND  THE  COYOTE.^ 

Aliksai!  In  Mish6ngnovi,  where  there  are  now  the  ruins  of  old 
Mish6ngnovi,  they  were  living.     East  of  there  the  L6l6okong  also 

'  Told  by  Puhunomtiwa  (Oraibi) . 
2  Told  ^y  Sikihpiki  (Shupatilavi). 

'  B4l6l6okongwuu  (the  abbreviated  terrn  B4!6l6okong  being  usually  used)  is  a 'mythical  ser- 
pent, supposed  to  control  the  water  and  to  live  in  the  ocean,  springs,  etc.  Lolookongwuu  (abr. 
Leiookong)  is  really  the  Bull  Snake,  but  this  term  is  often  used  for  Bdl016okong,  as  is  seen  in  this 
story. 


1 88    Field  Columbian  Museum  —  Anthropology,  Vol.  VIII. 

lived,  and  south  from  there,  at  Jack-Rabbit  House  (Covfihkivee),  lived 
the  Coyote.  He  was  a  friend  of  the  L6l6okong.  "I  am  going  to 
visit  my  friend,"  the  L6l6okong  said  one  day,  so  in  the  evening  he 
went  over  to  his  friend's  kiva.  The  L661okong  was  very  long.  When 
he  arrived  at  the  Coyote's  house  the  latter  said,  "Come  in."  "All 
right,"  he  replied.  "Come  in,"  his  friend  repeated,  so  he  went  in  and 
kept  coiling  up  until  he  filled  the  entire  kiva.  So  they  were  sitting 
and  conversing  there.  "Now  let  us  eat  something,"  the  Coyote  said. 
"Very  well,"  his  visitor  replied.  So  the  Coyote  brought  forth  some 
juniper  berries,  which  they  ate.  "Thanks,  that  I  have  eaten,"  the 
L6l6okong  said. 

By  this  time  it  had  become  quite  late.  "I  am  going  home  now," 
the  L6l6okong  said.  "All  right,"  his  host  replied,  "  it  is  getting  late." 
And  after  having  invited  the  Coyote  to  visit  him  also,  the  Lol6okong 
left.  After  his  visitor  had  left  the  Coyote  was  thinking:  "What  shall 
I  do  to  my  friend,  as  I  want  to  repay  him?"  The  next  day  he  went 
into  the  timber  and  got  a  big  armful  of  dry  cedar  bark.  This  he  tied 
into  a  long  rope,  as  it  were,  with  yucca  leaves,  and  rolled  it  up  in  his 
kiva.  He  then  fastened  it  to  his  tail  and  went  out.  After  having 
run  around  for  some  time,  he  went  to  his  friend's  house.  "Have  you 
come?"  the  latter  said.  "Yes,  I  have  come."  "All  right,  come  in, 
come  in,"  the  L6l6okong  said.  So  he  went  in  and  kept  circling 
around  and  around  and  around,  filling  the  whol6  kiva  with  his  long 
tail.  On  the  walls  of  the  kiva  of  the  L6l6okong  were  hanging  many 
snake  costumes,  and  the  Coyote  kept  looking  and  looking  at  them. 
"  Now  let  us  eat,"  the  host  finally  said,  -and  getting  from  a  shelf  a  very 
small  bowl  with  some  corn-pollen,  set  it  before  his  visitor.  "This  I 
am  eating;  eat  of  it  too,"  he  said  to  the  Coyote.  So  they  talked  to- 
gether until  evening.  "It  is  evening,"  finally  the  Coyote  said.  "I 
am  going  home  now."  "Very  well,"  the  L6l6okong  replied,  "we  are 
through  talking,  and  it  is  evening." 

The  Coyote  hereupon  left  the  kiva,  dragging  his  long  tail  after 
him.  When  the  latter  was  nearly  unwound,  the  L6l6okong  put  a 
little  piece  of  ember  on  the  tail,  which  set  it  on  fire,  and  when  this  was 
dragged  out  of  the  kiva,  it  set  the  grass  on  fire.  The  Coyote  looked 
around  and  was  wondering  who  was  setting  everything  on  fire  after 
him.  When  the  tail  was  nearly  consumed  he  had  arrived  at  his  kiva, 
and  then  he  began  to  think  that  maybe  his  friend  had  done  that  to 
him.  "Well  now,"  he  said,  "he  is  my  friend,  and  that  friend  has 
treated  me  this  way."  And  then  he  became  very  angry  at  the 
L616okong.     He  then  entered  his  kiva  and  continued  to  live  there. 


March,  1905.     The  Traditions  of  the  Hopi  —  Voth.  189 


62.     THE  COYOTE  AND  THE  FROG.> 

Aliksai!  A  long  time  ago  the  people  were  living  in  Wdlpi.  North 
of  the  village  lived  the  Coyote.  In  the  spring  called  Sun  Spring  (Ta- 
waba)  lived  the  Frog.  They  were  friends  with  each  other.  So  one  time 
the  Coyote  went  over  to  visit  his  friend,  the  Frog.  He  ascended  the 
mesa  and  passed  by  the  village.  The  dogs  of  the  village,  noticing  him, 
made  a  raid  on  him.  He  ran  and  jumped  down  the  mesa,  but  was 
not  killed.  Arriving  at  his  friend,  the  Frog,  he  first  drank  a  great 
deal  of  water.  "Thanks  that  I  have  had  this  drink,"  he  said  to  the 
Frog.  "  I  was  very  thirsty."  "  Now,  let  us  sit  down,"  the  Frog  said. 
"You  sit  down  there  at  the  edge  of  the  water  and  dance  for  me,"  the 
Coyote  said  to  the  Frog.  So  the  Frog  jumped  down  into  the  deep 
water  from  where  he  was  sitting  and  passed  down  to  the  bottom,  but 
immediately  came  up  again  having  his  mouth  wide  open.  He  was 
pregnant.  "Draw  me  out,"  he  said  to  the  Coyote,  so  the  Coyote 
grasped  him  by  the  arms  and  forcibly .  threw  him  onto  the  ground 
close  to  the  water.  Hereupon  the  Frog  burst  and  it  was  found  that 
he  was  full  of  little  tadpoles  which  were  swarming  around  him.  But 
the  Frog  himself  died.  "Oh!"  the  Coyote  said,  "why  did  you  jump 
into  that  water  there.     I  shall  run  home  now." 

So  he  started  off,  went  up  the  mesa  and  by  Sitc6movi.  When  the 
children  of  Sitc6movi  saw  him  they  said:  "There  a  Coyote  is  running." 
The  people  living  in  Hano  now  also  noticed  him.  "There  is  a  Coyote ! 
There  is  a  Coyote!  There  is  a  Coyote!"  they  said,  whereupon  they 
followed  him,  trying  to  capture  him.  By  this  time  a  heavy  rain  and 
hail  storm  came  up.  The  Coyote  ran  for  his  hole,  but  found  that  it 
had  been  filled  up  with  water  so  that  he  could  not  get  in.  Heavy 
hail  stones  were  by  this  time  falling  upon  him  and  he  was  running 
around  trying  to  find  some  shelter,  but  the  hail  stones  were  so  heavy 
that  he  was  finally  killed  by  them. 

63.     THE   COYOTE,  THE   BAT,  AND  THE   HUMMING-BIRD.^ 

A  long  time  ago  the  Coyote  lived  at  Ishmovala,  west  of  the  village ; 
a  Bat  at  Tovitoala,  north-west  of  the  village;  and  a  Humming-bird  at 
T6hchipchookpu,  also  north-west  of  the  village.  They  were  all  three 
close  friends.  The  Bat  and  the  bird  often  visited  the  Coyote,  spend- 
ing their  time  there  in  joking,  laughing,  and  eating.  The  Coyote, 
being  a  great  hunter,  always  had  plenty  of  rabbit  meat  and  other 

1  Told  by  K6hkiuma  (Shupaulavi) . 

2  Told  by  OOy^waima  (Oraibi). 


190    Field  Columbian  Museum  —  Anthropology,  Vol.  VIII. 

game,  which  he  would  cook  and  place  before  them,  and  which  they 
enjoyed  very  much.  One  time  the  Bat  thought  that  he  would  invite 
his  two  friends  to  his  house,  but  he  was  worried  as  to  what  he  would 
give  them  to  eat,  so  his  thoughts  were  directed  to  the  village  of  Oraibi. 
He  said  to  himself:  "  I  am  going  to  the  village  after  dark  and  perhaps 
some  one  of  the  rich  people  may  have  forgotten  to  take  their  meat 
in  that  they  are  drying,  and  I  am  going  to  get  some  of  it."  So  in  the 
evening  he  proceeded  to  the  village  and  was  flying  around,  but  found 
no  meat;  so  he  went  home  discouraged.  "Now  what  shall  I  do?"  he 
thought.  "I  am  going  to  try  it  again,  and  perhaps  I  shall  find  an 
open  window  through  which  I  can  get  into  some  house  and  find  some 
food  inside."  This  he  did,  and  finding  at  one  place  some  tallow,  he 
broke  off  a  piece  and  carried  it  home.  Returning  to  the  same  house 
he  got  some  more.  Hereupon  he  procured  some  meat  in  the  same 
manner,  making  also  several  trips  after  meat.  He  then  in  the  same 
manner  procured  some  piki,  of  which  he  fetched  a  goodly  supply  to 
his  house.  "Now,  my  friends  will  want  some  salt  with  this  food," 
he  thought,  and  so  he  went  in  search  of  some  salt,  which  he  found  and 
carried  to  his  house.  After  he  had  thus  laid  in  a  supply  of  food  for 
his  anticipated  visitors,  he  commenced  to  think  what  he  should  say 
to  them  when  they  would  inquire  as  to  the  source  where  he  obtained 
the  food.  He  began  thinking  of  some  one  that  was  his  friend  and 
whose  name  he  could  mention,  and  thought  of  the  Badger,  who  lived 
east  of  Oraibi,  at  Badger-Ditch  (Hondnciica).  Hereupon  he  retired, 
but  did  not  sleep  much  that  night,  as  he  was  very  busy  thinking  over 
the  anticipated  visit  of  his  two  friends.  In  the  morning  he  proceeded 
to  the  house  of  the  Coyote,  and  from  there  to  that  of  the  Humming- 
bird, inviting  them  to  visit  him  that  day.  They  promptly  accepted 
the  invitation  and  paid  their  friend  a  visit.  At  noon  the  Bat  said, 
"Now  let  us  eat."  Whereupon  he  prepai:ed  a  meal  of  the  things  he 
had  procured.  First  he  fried  some  of  the  meat,  which  he  then  placed 
in  a  bowl  in  which  he  had  melted  some  of  the  tallow.  They  then  ate, 
enjoying  the  food  very  much.  While  they  were  eating  they  were 
wondering  where  their  friend  procured  the  food,  and  in  the  course  of 
their  conversation,  which  was  very  animated,  they  asked  him  about  it. 
He  promptly  stated  that  his  friend,  the  Badger,  had  given  it  to  him. 
They  doubted  it,  but  said  nothing,  but  when  they  went  home,  soon 
after  the  meal,  they  talked  about  the  matter  and  agreed  that  their 
friend  had  probably  deceived  them.  Before  they  parted,  the  Coyote 
invited  the  bird  to  visit  him  in  the  evening.  This  the  bird  did, 
and  their  conversation  soon  again  turned  upon  the  subject  of  the  food 
which  they  had  so  much  enjoyed  at  their  friend's  house.     They  again 


March,  1905.     The  Traditions  of  the  Hopi  —  Voth.  191 

were  wondering  where  he  procured  it,  but  soon  agreed  that  he  must 
have  stolen  it  in  Oraibi,  and  that  he  had  deceived  them.  In  order 
to  get  even  with  their  friend,  they  concluded  that  they  would  "song- 
tie"  him,  that  is,  they  would  make  a  song  about  their  friend.  They 
at  once  started  to  compose  a  song,  but  did  not  finish  it  to  their  satis- 
faction. So,  after  the  Humming-bird  had  left,  the  Coyote  kept  think- 
ing over  the  song,  and  during  the  night,  while  he  could  not  sleep, 
finished  it.  The  next  morning  he  at  once  went  to  the  house  of  the 
bird ,  to  whom  he  sang  this  song,  to  the  satisfaction  of  both  of  them : 
Sawya,  Sawya! 

Bat,  Bat! 
Tucivakiota,  tucivakiota. 

In  the  hollow,  In  the  hollow ! 
Anawit  kwitaat 

Along  its  excrements 
Tucanmuruta,  tucanmuruta 

A  ridge  (of)  dirt,  a  ridge  (of)  dirt! 
Kikanqo,  kikanqo 

To  the  village,  to  the  village. 

The  following  is  supposed  to  be  the  complaint  of  the  party  whose 
food  the  bat  carried  off : 

lyumukvi,  akwihkwistkae 

From  my  inner  chamber,  because  fat  he  got 
Kalatoto  matototimaia. 

The  Kalatoto  are  running  about. 

They  practiced  the  song  until  they  both  knew  it.  Hereupon  the 
Coyote  returned  to  his  house,  the  Humming-bird  saying  he  would  in- 
vite the  Bat  to  come  over  in  the  everting,  which  he  did.  When  the 
Bat  arrived,  the  bird  went  over  to  the  Coyote's  house,  telling  him 
that  their  friend  was  waiting  for  them.  The  Coyote  at  once  also  pro- 
ceeded to  the  house  of  the  bird,  where  the  latter  soon  proposed  to 
have  a  song.  The  Bat  consented,  saying  that  they  wanted  to  be 
happy  together.  So  they  stood  up  in  a  line  and  the  bird  commenced 
to  sing  the  song  which  the  Coyote  had  made.  The  Coyote  at  once 
chimed  in  and  the  Bat  also  commenced  to  sing  with  them  the  best  he 
could,  but  soon  found  out  that  a  joke  was  being  played  on  him,  and 
that  he  was  being  song-tied  by  his  two  friends.  As  soon  as  he  had 
found  this  out  he  stopped  singing  and  became  angry.  "You  have 
song-tied  me,"  he  said  to  the  others.  "The  Coyote  has  made  the 
song;  you  both  have  made  it.  Now  this  ends  our  friendship." 
Whereupon  they  dispersed  and  never  became  friends  again. 


192    Field  Columbian  Museum  —  Anthropology,  Vol.  VIII. 


64.     THE   COYOTE   AND   THE    HUMMING-BIRD.' 

Ishyaoi!  The  Coyote  was  living  at  Ishmovala,  west  of  Oraibi,  and 
a  Humming-bird  was  living  at  TohchipcliooRpu.  They  both  had 
children  and  were  good  friends.  One  time  the  Coyote  went  to  visit 
his  friend,  and  as  he  also  wanted  to  find  some  food  for  his  children, 
he  went  north  of  the  village  to  the  place  where  the  refuse  of  the  village 
was  thrown,  and  looked  for  some  pieces  of  skin,  old  moccasins,  rem- 
nants of  hides,  etc.  The  bird  seeing  it,  went  to  a  place  close  by  and 
quickly  buried  itself  so  that  the  bill  only  was 'protruding.  When  the 
Coyote -came  to  the  place  where  the  bird  had  buried  itself,  he  saw 
something  protruding  from  the  pile  of  debris  and  said:  "Thanks,  I 
have  found  a  needle.  I  shall  take  that  home  to  my  mother  and  she 
will  sew  a  dress  for  herself. "  So  he  took  hold  of  the  bill  of  the 
Humming-bird  and  began  to  pull  at  it.  "Ishana!"  the  bird  said, 
"that  is  my  bill,"  and  the  Coyote  saw  that  he  had  been  fooled  by 
his  friend.     The  latter  laughed  at  him. 

They  then  went  to  the  house  of  the  bird,  the  latter  entering  the 
nest,  which  was  built  in  the  side  of  the  bluff.  As  the  Coyote  could 
not  get  there,  he  sat  on  top  of  the  bluff,  and  they  conversed  with 
each  other.  When  it  was  nearly  evening  the  Coyote  said :  "  I  must 
go  home,  it  is  evening.  To-morrow  you  must  visit  me  too."  "All 
right,"  the  Humming-bird  said:  "to-morrow  I  will  come." 

So  they  slept  that  night,  and  in  the  morning,  after  they  had  eaten, 
the  bird  went  over  to  the  house  of  the  Coyote;  first,  however,  hunting 
sopie  worms  in  fields  near  by.  After  having  eaten  a  number  of  them 
it  went  over  to  the  Coyote's  house,  and  saw  something  protruding 
from  the  ground  close  to  the  house.  "Thanks,  I  have  found  a  gourd 
jug.  I  am  going  to  take  this  home  and  when  my  mother  pops  corn 
she  will  put  it  in  here  and  I  will  eat  it  out  of  this."  Hereupon  she 
commenced  pulling  at  the  supposed  jug.  "Ishana!"  the  Coyote  said, 
"that  is  my  snout."  Hereupon  they  went  to  the  Coyote's  house. 
That  having  a  large  entrance,  the  bird,  of  course,  could  go  in  too. 
The  Coyote  fed  his  friend  juniper  berries  (lap6ci),  the  Coyote  also 
eating  some.  After  they  had  talked  a  while  the  Humming-bird  re- 
turned to  her  home,  and  the  two  are  probably  still  living  there. 

'  Told  by  Kwayeshva  (Oraibi) . 


March,  1905.    The  Traditions  of  the  Hopi  —  Voth.  193 

65.     HOW  THE  COYOTE   WAS  DECEIVED  BY  THE   WREN.> 

HaHksai!  A  long  time  ago,  when  they  were  living  in  Orafbi,  the 
Coyote  Woman  lived  at  Ishmovala.  She  had  four  children.  She 
always  went  hunting  mice  and  other  little  animals,  which  she  brought 
to  her  children  and  fed  them  to  the  latter.  She  went  to  the  spring, 
Flute  Spring  (L^nva)  and  Dawn  Spring  (TaMova),  after  water  for 
her  children,  but  as  she  had  no  water  vessel  she  brought  the  water 
in  her  mouth.  When  she  had  given  one  of  the  children  to  drink  she 
would  run  again  and  get  some  more  for  the  other  children  until  they 
were  all  satisfied.  In  that  way  she  was  feeding  and  watering  her 
children. 

One  time  she  again  went  after  water  to  the  Dawn  Spring,  filling 
her  mouth  very  full.  When  she  returned  she  saw  a  Wren  sitting  on 
a  rock,  and  when  she  came  near  the  bird,  the  latter  was  jumping  up 
and  down  from  one  rock  to  another  singing  as  follows : 

Calapongki,  cholo,  cholo, 

Calapongki,  cholo,  cholo, 

Riuw,  riuw. 

When  the  Coyote  saw  it  she  had  to  laugh,  and  spilled  the  water  from 
her  mouth.  "Now  then,  why  are  you  dancing  there  that  way  that 
I  had  to  laugh  and  spill  my  water;  I  shall  have  to  get  some  more," 
whereupon  she  ran  back  to  the  spring  to  get  some  more  water.  When 
she  came  back  with  her  mouth  full  she  thought  that  this  time  she 
was  not  going  to  laugh,  but  when  she  arrived  at  the  place  where  the 
TlSchvo  was  dancing  and  saw  the  latter  dance  and  heard  him  singing 
in  the  same  manner,  she  again  had  to  laugh,  saying :  "  Podh,"  by  which 
she  again  spilled  the  water.  But  this  time  she  was  angry  and  said : 
"Why  are  you  dancing  and  singing  here  that  way  that  I  have  to  spill 
this  water?  My  children  are  thirsty  and  they  will  die.  Now,  I  am 
going  back  to  get  some  more  water,  and  if  you  are  doing  that  still 
when  I  return  and  I  spill  the  water  again,  I  shall  devour  you."  Here- 
upon she  returned  to  the  spring  to  fill  her  mouth  again. 

While  the  Coyote  was  gone  the  Wren  slipped  out  of  its  skin  and 
dressed  up  a  stone  with  the  skin  so  that  it  looked  like  a  Wren. 
This  artificial  bird  he  put  up  where  he  had  been  sitting  and  he  himself 
slipped  under  a  rock,  waiting  for  the  Coyote.  [When  the  latter  came 
along  the  Wren  began  singing  the  same  song  from  under  the  rock. 
The  Coyote  began  to  laugh,  saying:  "Po^h!"  and  spilled  the  water. 
She  was  now  very  angry.     "Now  then,"  she  said,  "you  are  still  sing- 

•  Told  by  TangAkhoyoma  (Oraibi). 


194    Field  Columbian  Museum  —  Anthropology,  Vol.  VIII. 

ing  that  way  here  and  I  am  going  to  devour  you,"  whereupon  she 
grabbed  the  stone  dressed  in  the  bird's  skin  and  crushed  it.  She 
broke  all  her  teeth  so  that  the  blood  was  streaming  from  her  mouth. 
She  ran  back  to  the  Dawn  Spring  in  order  to  wash  her  face,  but  as 
she  stooped  over  the  water  she  saw  some  one  with  a  bloody  face  staring 
at  her.  She  at  once  left  the  spring  without  having  drunk  any  water, 
and  ran  to  Spider  Spring,  where  she  was  scared  away  in  the  same 
manner.  From  here  she  ran  to  Dripping  Spring  (Shivukva),  where 
she  met  with  the  same  disappointment.  Hereupon  she  ran  to  Hotval 
Spring  (H6tvalva).  Here  again  she  was  scared  away  by  the  face 
staring  at  her,  and  without  daring  to  drink  she  rushed  away  westward 
to  the  Grand  Canyon.  Arriving  at  the  rim  of  the  Canyon  she  jumped 
into  the  canyon  and  perished. 

66.      THE  AAHTU'   AND  THE   COYOTE.' 

A  long  time  ago  many  Aahtu  were  playing  in  the  cedar  timber 
north  of  Orafbi.  One  time  they  were  near  a  very  pretty  cedar-tree 
and  here  they  sang  the  following  song : 

Hatava,  yayhona  yayhona,  1       The  meaning  of  the  words  is  not 
Hatava  yayhona,  i  known,  except   "tfiva"  (throw). 

Hatava  yayhona,  [^  "Hatava"   may  be   an   obsolete 

Tuva  yayhona!  !  word  for  "eyes." 

When  they  were  through  with  the  song  they  all  took  out  their 
eyes,  throwing  them  on  the  tree,  where  they  remained  suspended  like 
little  balls.  They  then  sang  the  same  song  again,  whereupon  the 
eyes  returned  to  their  sockets.  This  they  did  many  times.  All  at 
once  a  Coyote  appeared  upon  the  scene  and  asked:  "What  are  you 
doing  here?"  "Yes,"  they  said,  "we  are  having  a  little  dance  here, 
and  then  we  play  throwing  our  eyes  on  the  tree  and  getting  them 
back  again.  Sometimes  when  the  eyes  are  not  very  clear  and  one 
throws  them  away  in  this  manner  they  become  clear  again."  "All 
right,"  the  Coyote  said,  "I  shall  join  you  because  one  of  my  eyes  is 
not  very  clear.  Some  time  ago  I  was  chasing  a  rabbit  and  ran  with 
my  head  against  a  tree  and  a  piece  of  wood  entered  my  eye,  and  ever 
since  that  eye  is  very  dim,  so  I  shall  play  with  you  and  maybe  my 
eye  will  get  clear." 

So  they  sang  their  little  song  again,  the  Coyote  joining  them,  and 
as  they  sang  the  last  word  they  all  threw  their  eyes  on  the  tree,  the 
Coyote  too.     They  then  sang  again,  and  all  the  eyes,  except  those  of 

'  Plural  from  Ahu.  a  blue-bird  of  about  the  size  of  a  txirtle-dove.  probably  the  blue  jay. 
»  Told  by  QoyAwaima  (Oraibi). 


March,  1905.     The  Traditions  of  the  Hopi  —  Voth.  195 

the  Coyote,  returned.  The  little  Birds  all  laughed  at  him  saying, 
"Your  eyes  will  never  return;  you  are  bad  (undihu),  you  are  taking 
other  people's  things  away  sometimes,  and  that  is  the  reason  why  your 
eye  got  hurt  with  that  stick ;  your  eyes  will  never  come  back ;  you  are 
dangerous;  and  you  are  going  to  die  somewhere."  The  Coyote  was 
very  angry  and  left  them.  As  he  could  not  find  anything  to  eat  now, 
he  soon  died.  The  place  where  he  died  was  called  Coyote-Death- 
Place  (ishmo'mokpu)  ever  since. 

67.     THE   COYOTE   AND  THE   TURTLE-DOVE.' 

Alfksai!  The  Shongopavi  were  living  in  their  village,  and  south 
of  the  village  there  was  a  hill  called  Kwd,kchomo.  There  was  a  great 
deal  of  this  grass  called  kw^kwi  there.  A  Turtle-dove  one  time  was 
rubbing  out  the  seed  from  the  tassels  of  this  grass,  and  while  doing 
so  cut  her  hand  with  the  sharp  edge  of  one  of  the  blades  of  grass.  It 
bled  profusely,  and  the  Turtle-dove  was  moaning  as  follows: 
Hooho,  hoo,  hooho,  hoo,  hooho,  hoo, 
Ho-ho-ho- 

While  she  was  moaning  a  Coyote  came  along  and  heard  somebody 
singing,  as  he  believed.  So  he  approached  the  place.  When  he  ar- 
rived at  the  place  he  saw  the  Turtle-dove  sitting  and  leaning  forward 
in  deep  distress.  "Are  you  singing?"  he  asked  the  Dove.  "Are  you 
thus  singing?"  "No,"  she  said,  "I  am  not  singing;  I  am  crying.  I 
have  cut  myself."  "No, you  are  singing," the  Coyote  replied.  "Now 
you  sing  to  me."  "No,"  the  Dove  insisted,  "I  was  crying,"  thus 
refusing  to  confirm  the  Coyote's  statements.  "Now,  if  you  are  not 
willing  to  sing  to  me,  I  shall  devour  you,"  the  Coyote  said.  The  Dove 
then  yielded  and  sang  the  above  song  again.  The  Coyote  then  imi- 
tating the  song  of  the  Dove,  left  her  and  ran  away. 

As  he  was  running  he  stumbled  over  a  rock  and  fell  down.  As  he 
fell  he  lost  the  song,  so  that  he  was  only  able  to  say,  "Ho-ho-ho." 
So  the  Coyote  made  up  his  mind  to  go  back  again  to  the  Turtle-dove, 
and,  arriving  at  the  place  where  she  was  sitting,  he  began  to  urge  her 
to  sing.  "But  I  am  not  singing,"  she  said,  "I  am  crying."  But  he 
would  not  listen,  so  she  again  sang  her  song  to  him.  He  again  ran 
back,  singing  the  Turtle-dove's  song  as  he  was  running.  Again  he 
stumbled  over  a  rock  and  lost  the  song.  He  again  tried  to  sing,  but 
could  only  say,  "Ho-ho-ho."  So  he  again  returned  to  the  place 
where  the  Turtle-dove  had  been,  but  the  latter  had  gone  immediately 
after  the  Coyote  had  left  her,  leaving  at  the  place  where  she  had  been 

•  Told  by  LotnAv&ntiwa  (Shupalilavi). 


196    Field  Columbian  Museum  —  Anthropology,  Vol.  VIII. 

sitting  a  stone  which  very  much  resembled  her  form,  and  was  also 
placed  in  about  the  position  in  which  the  Dove  had  been  sitting. 
"I  have  fallen  down  again  and  have  forgotten  my  song,  so  I  came 
back  again,"  the  Coyote  said,  but  he  received  no  reply.  "If  you  do 
not  sing  I  am  going  to  devour  you,"  and  again  receiving  no  reply, 
he  grabbed  what  he  believed  to  be  the  Dove,  but  found  that  it  was  a 
stone.  He  broke  all  his  teeth,  and  much  blood  was  streaming  from  his 
mouth.  He  at  once  ran  back  and  taking  his  way  towards  Shupaulavi, 
came  to  the  spring  Toriva,  which  he  approached  in  order  to  drink. 
As  he  put  his  mouth  to  the  water  he  saw  a  bloody  face  staring  at  him 
from  the  depth  of  the  water.  Not  knowing  what  it  was,  he  did  not 
dare  to  drink,  and  ran  away.  Making  his  way  northward,  he  ran 
to  another  spring  by  the  name  of  Nankava,  which  is  situated  north 
of  Shupaulavi.  Here  he  again  saw  his  reflection  in  the  water,  and  did 
not  dare  to  drink.  He  then  ran  to  a  third  spring  by  the  name  of 
Ishkachokpu.  Seeing  the  same  reflection  in  the  water  again,  he  was 
angry  and  gnarled,  or  rather  belched,  at  it,  from  which  the  spring 
has  derived  its  name,  the  Coyote  Belching  Water.  He  again  was 
afraid  to  drink,  but  was  very  tired  and  thirsty  by  this  time.  "I  am 
going  to  run  to  Oraibi,"  he  said  to  himself;  "there  is  a  place  where 
there  is  some  water,  and  I  believe  there  is  nobody  living  in  that  place." 
So  he  ran  to  a  place  south-east  of  Oraibi,  called  Kuritvahchikpu. 
When  he  arrived  at  this  place  he  again  put  his  snout  to  the  water,  and 
was  just  about  to  drink  when  he  discovered  a  skeleton  staring  at  him 
from  the  water.  This  time  he  was  very  angry  and  tore  up  the  rocks 
around  the  spring,  from  which  that  place  has  derived  its  name.  He 
by  this  time  was  so  thirsty  and  exhailsted  that  he  fell  down  and  died 
there. 

68.     THE  COYOTE  AND  THE   BLUE  JAYS.> 

Halfksai!  A  long  time  ago  the  people  lived  in  Oraibi.  West  of 
the  village,  at  Ishmovala,  lived  the  Coyote  and  his  wife.  They  had 
six  children  and  the  Coyote  used  to  go  and  hunt  rabbits  for  his 
children.  One  day  he  went  hunting  again  and  found  a  little  cotton- 
tail rabbit,  which  he  chased.  The  rabbit  ran  into  the  hole,  which  the 
.Coyote  could  not  enter.  "How  shall  I  get  this  rabbit  out  now?" 
he  thought  to  himself;  then  somebody  came  along;  it  was  the  Badger. 
"You  get  this  out  for  me  here,"  the  Coyote  said,  "I  want  this  rabbit 
for  my  children  to  eat."  So  the  Coyote  sat  down  and  waited  while 
the  Badger  scratched  a  hole  until  he  reached  the  rabbit,  whereupon 
he  pulled  the  latter  out.     The  Coyote  was  very  happy.     "Thus,"  he 

\  Told  by  Wikvaya  (Oraibi) . 


March,  1905.     The  Traditions  of  the  Hopi  — Voth.  197 

said,  "on  your  account  my  children  will  have  something  to  eat." 
Then  the  Coyote  took  the  rabbit  in  his  mouth  and  ran  home  with  it, 
being  very  happy.  When  he  arrived  in  his  home  the  little  Coyotes 
wrangled  over  the  rabbit,  tore  it  to  pieces  and  devoured  it,  some  of 
them  getting  something,  others  not,  so  they  remained  hungry. 

The  next  morning  both  the  Coyote  and  his  wife  went  out  in  search 
of  food  again,  the  latter  ascending  up  to  the  village,  and  ran  past  the 
village  on  the  west  side,  then  by  the  north  side,  turning  northward 
over  the  mesas.  Not  finding  anything,  she  finally  entered  the  woods 
north  of  the  village.  All  at  once  she  heard  something  in  the  trees, 
and,  looking  up,  she  saw  some  Blue  Jays  in  the  tree.  The  Blue  Jays 
were  dancing  in  the  tree  and  she  coveted  them.  They  said  to  the 
Coyote:  "We  are  having  a  dance  here,  you  come  and  be  with  us  and 
assist  us."  "I  would  like  to,"  the  Coyote  said,  "but  how  shall  I  get 
up  there?"  "Why,  we  shall  lend  you  some  of  our  wings,  tails,  and 
feathers,"  the  Blue  Jays  said.  "All  right,"  she  said.  So  they  took 
off  some  of  their  wings,  tails,  and  feathers  and  put  them  on  her  legs. 
They  then  told  her  that  she  must  dance  and  sing  just  the  same  as 
they  did,  and  then  they  again  began  to  sing. 

The  Coyote  now  having  wings  ascended  and  danced  with  them. 
When  they  had  finished  the  song  they  all  flew  away,  the  Coyote  with 
them,  and  alighted  on  some  other  tree.  This  they  repeated  in  all 
three  times.  They  then  flew  up  high  into  the  air,  the  Coyote  with 
them,  and  when  they  were  very  high  up  they  all  surrounded  the 
Coyote,  each  one  saying:  "This  is  my  tail,  this  is  my  wing,  these  are 
my  feathers,"  and  then  tore  out  all  the  feathers  that  they  had  loaned 
the  Coyote.  When  they  had  torn  out  all  the  feathers  the  Coyote 
began  to  fall  downward  to  the  earth.  When  she  reached  it  she  was 
dead. 

Her  children  still  had  nothing  to  eat.  When  the  Coyote  father 
saw  that  his  wife  was  not  coming  home  he  concluded  that  he  would 
go  and  hunt  her.  Following  her  tracks,  he  ascended  to  the  village, 
passed  the  village  on  the  west  side,  and  when  he  reached  the  north 
side  of  the  village  the  dogs  of  the  village  noticed  him  and  pursued 
him.  He  at  once  left  the  footprints  of  his  wife  and  ran  back  to  his 
children.  So  after  that  the  little  Coyotes  had  no  mother.  The 
Coyote  then  afterwards  hunted  food  alone  for  his  children,  and  that 
is  the  reason  why  so  many  Coyotes  have  to  look  out  for  their  food 
alone. 


198    Field  Columbian  Museum  —  Anthropology,  Vol.  VIII. 


69.  THE  COYOTE  AND  THE  EAGLE.> 

Alfksai!  North  of  Shupaiilavi  is  the  Katcfna  House  (Katcmki). 
West  of  this  is  a  bluff,  and  on  top  of  this  bluff  used  to  live  an  Eagle. 
One  time  the  Coyote  came  along.  ' '  What  are  you  wandering  around 
for?"  the  Eagle  asked.  "Yes,"  the  Coyote  said.  The  Eagle  was 
standing  on  one  foot,  having  the  other  foot  hidden  in  his  feathers. 
The  Coyote  was  wondering,  and  asked:  "Why  are  you  standing  on 
one  foot?"  "Yes,"  the  Eagle  said,  "I  cut  one  leg  off,  and  so  I  am 
standing  on  one  foot."  "Is  that  so?"  the  Coyote  said,  and  was 
thinking.  "I  am  envious  at  you,"  he  said  to  the  Eagle;  "I  shall  try 
to  stand  on  one  leg  too ;  but  how  did  you  cut  your  leg  off,  how  is  that 
done?"  "Why,"  the  Eagle  replied,  "you  just  lay  your  leg  across  a 
stone  and  strike  on  it  with  a  sharp  stone  and  then  it  will  be  cut  off. 
It  does  not  hurt,  and  you  need  not  be  afraid." 

So  the  Coyote  hunted  for  a  sharp  stone  and  there  was  another 
sharp  stone  with  a  sharp  edge.  He  laid  his  right  hind  leg  across  the 
latter,  raised  the  small  sharp  stone  and  cut  off  his  leg.  Hereupon  the 
Eagle  lowered  his  second  leg,  stretched  out  his  wings,  and  laughed  at 
the  Coyote  and  said:  "I  have  two  legs,  see  here."  "Oh!"  the 
Coyote  said,  "I,  poor  one,  that  I  thoughtlessly  cut  off  my  leg." 
And  while  the  Eagle  flew  away  the  Coyote  was  crying,  and,  limping 
away,  probably  perished  somewhere. 


70.     THE   COYOTE   AND  THE   RED  EAGLE.^ 

In  Mish6ngnovi  the  people  were  living.  North  of  the  village  at 
the  bluff  Kwand  Vuvi  lived  the  Red  Eagle,  and  east  of  the  village  at 
Where-Coyotes '-Heads-are-put-in  (Ishq6ttangat)\  lived  the  Coyote. 
He  had  children.  During  the  day  it  was  very  hot  and  he  went  to 
hunt  something  for  them,  but  did  not  kill  anything.  So  he  returned 
to  his  children,  who  were  very  thirsty.  They  were  living  only  a  very 
short  time.  Now  he  went  after  water  for  them  to  Torfva,  but  he  had 
no  jug,  so  he  got  water  in  his  mouth.  When  he  arrived  there  he 
drank  and  drew  out  his  mouth  full  of  water.  With  his  mouth  full  of 
water  he  ran  to  his  children  and  now  he  arrived  at  Kwandviivi,  and 
there  on  the  bluff  sat  the  Red  Eagle.  He  danced  on  one  leg  and  sang 
as  follows : 

»Toldby  Sikdhpiki(Shupaiilavi).  ^ 

'  Told  by  Lotndvantiwa  (Shupa<ilavi). 

"  So  called  because  the  Hopi  throw  the  heads  of  coyotes  and  other  game  there. 


March,  1905.    The  Traditions  of  the  Hopi  —  Voth.  199 

Tipoki  homponcholo 

Yep  nu  (Here  I) 

Cholo,  cholo,  chololololo.* 

The  Coyote  laughed  at  the  Red  Eagle  and  spilled  the  water.  Now 
he  ran  back  to  the  spring  again,  and  again  filled  his  mouth  with  water. 
Now  he  ran  again,  and  again  arrived  at  the  Red  Eagle,  who  was  still 
dancing,  and  because  he  (the  Coyote)  laughed  again,  he  again  poured 
out  the  water.  Now  the  Coyote  was  angry.  "Why  do  you  dance 
here  that  way?"  he  asked  the  Red  Eagle.  "Now  let  me  go  to  the 
cedar  timber  and  hunt  some  pitch,"  and  he  ran  very  fast  to  the  timber, 
and  there  a  pinon-tree  had  a  great  deal  of  pitch.  He  cut  that  off  and 
carrying  it,  went  home.  Now  he  again  descended  to  Toriva  and 
drank  there,  very  much,  because  he  was  very  thirsty.  When  he  had 
drank  he  filled  his  mouth  and  then  pasted  up  his  mouth  with  the  pitch. 
Now  he  again  came  to  the  Red  Eagle,  who  was  again  dancing.  The 
Coyote  again  laughed,  but  his  mouth  was  closed  up  tightly  and  he  did 
not  spill  the  water.  Now  at  last  he  ran  to  his  children  very  fast. 
When  he  arrived  there  they  were  sleeping  nicely.  When  he  had  taken 
off  the  pitch  he  poured  the  water  into  their  mouths,  but  they  did  not 
get  awake.  Why,  they  had  died!  Now  because  he  was  very  angry 
he  wanted  to  kill  the  Red  Eagle,  and  went  to  him,  very  angry.  When 
he  arrived  there  the  Red  Eagle  flew  away.  When  he  flew  away  he 
showed  him  his  leg  and,  behold !  he  had  two  legs.  The  Coyote  jumped 
at  him  but  did  not  catch  him,  and  thus  he  did  not  kill  him. 


71.     THE    COYOTE   AND    THE    TURKEYS.^ 

Haliksai!  At  Ishmovala  the  Coyote  was  living,  and  at  Nuvatu- 
tcaovi,  a  short  distance  east  of  Ishmovala,  the  Turkey  lived.  They 
both  had  children  and  were  great  friends,  and  often  visited  each  other. 
One  time  when  the  Coyote  came  to  the  house  of  the  Turkeys  they 
fed  him  pinon  nuts,  which  he  relished  very  much.  The  little  Turkeys 
were  very  nicely  figured,  and  the  Coyote  enjoyed  looking  at  them. 
He  envied  them  for  their  beautiful  feathers  and  was  wondering 
how  they  were  figured  so  nicely.  As  he  looked  at  them  he  stroked  their 
bodies  with  a  forepaw.  "Yes,"  the  Turkey  mother  said,  "I  baked 
these,  my  children.  I  put  them  into  an  oven  and  baked  them,  then 
I  ate  their  meat,  but  I  did  not  break  any  bones,  nor  did  I  bite  into 
any  bones.     Them  I  left  entirely  unhurt.     Early  in  the  morning  I 

'  Referring  to  the  exposed  roots  of  trees,  herbs,  etc.,  standing  up  above  the  ground. 
2  Told  by  Kwdyeshva  (Oraibi). 


200    Field  Columbian  Museum  —  Anthropology,  Vol.  VIII. 

put  them  into  a  tray,  waved  them  up  and  down,  singing  the  following 
song  over  them  : 

Pipichacha,  pipichacha  (archaic). 
Talahoya,  huwamu,  itimu! 
Wake  up,  please,  my  children! 

Then  I  threw  all  the  bones  outside  and  there  my  children  got  alive 
again,  and  since  then  they  are  so  beautifully  figured."  She  was,  of 
course,  deceiving  him.  "Oh!"  the  Coyote  said;  "yes,  these  are  very 
pretty,  and  I  shall  do  the  same." 

In  the  evening  he  returned  to  his  house  and  early  the  next  morning 
he  went  after  wood.  Returning  with  the  wood,  he  heated  *his  oven. 
He  made  the  oven  very  hot,  then  took  one  of  his  children  and  pitied 
it,  but  the  little  Turkeys  had  been  so  pretty  and  he  had  so  envied  them 
for  their  pretty  figuring,  that  he  threw  the  little  Coyote  into  the  oven. 
Hereupon  another  one,  and  another  one,  as  he  had  a  great  many 
children.  He  threw  them  into  the  oven  until  the  oven  was  full. 
He  placed  a  stone  over  the  opening  and  plastered  up  the  oven.  While 
they  were  being  baked  in  the  oven  he  ground  some  com  to  make  some 
hurushiki.  So  in  the  evening  he  took  them  out  of  the  oven  and  found 
them  thoroughly  baked.  He  took  out  one  after  another  and  then 
commenced  to  eat.  They  tasted  very  fine.  He  ate  all  the  meat, 
but  the  bones  he  did  not  hurt.  He  did  not  break  any,  nor  did  he 
crush  any  with  his  teeth.  Gathering  the  bones  into  a  basket  he  went 
to  sleep. 

During  the  night  the  Turkey  mother  said  to  her  children : '  *  We 
had  better  flee  away  from  here  on  account  of  your. uncle,  the  Coyote, 
because  he  will  be  very  angry  and  will  certainly  come  and  devour 
us."  Hereupon  she  sent  her  children  away  to  the  San  Francisco 
Mountains  (near  Flagstaff).  She  took  the  pelts,  blankets,  etc.,  in 
which  they  had  been  sleeping,  and  rolling  some  of  the  smaller  ones  up, 
placed  them  on  the  floor  and  covered  them  up  so  as  to  make  them 
appear  as  if  they  were  still  sleeping,  under  the  covering.  Hereupon 
she  followed  her  children. 

The  Coyote  in  the  meanwhile  got  up  once  and  looked  whether  the 
sun  was  not  yet  rising,  but  it  was  still  dark.  After  a  while  he  looked 
again  and  then  the  sun  came  out.  He  at  once  took  the  tray  (tuchaiya) 
containing  the  bones  of  his  children,  went  out  with  it,  waved  it  up  and 
down  the  way  the  Turkey  Woman  had  shown  him,  and  sang  the  song 
which  she  had  told  him  she  had  sung  over  the  bones  of  her  children. 
Hereupon  he  also  threw  the  bones  away.  But  alas!  nothing  became 
alive,  and  only  the  bones  were  lying  there.     When  he  saw  what  had 


March,  1905.     The  Traditions  of  the  Hopi  —  Voth.  201 

happened  he  cried  bitterly  and  became  very  angry.  "I  shall  go  over 
to  the  house  of  the  Turkey,"  he  said,  "and  shall  certainly  devour  the 
little  Turkeys  too."  Hereupon  he  went  over  to  his  friend's  house, 
running  vfery  fast.  When  he  came  to  the  house  he  at  once  entered 
and  thought  they  were  all  sleeping  nicely.  He  jumped  upon  their 
beds  and  grabbed  what  he  believed  to  be  the  young  Turkeys,  but 
found  that  nobody  was  there.  They  had  deceived  him.  "Ah,"  he 
said,  "they  have  run  away,  but  I  shall  certainly  overtake  them."  So 
he  rushed  out,  hunted  up  the  tracks  of  the  Turkeys  and  followed  them 
running  very  fast.  While  the  Coyote  was  following  their  tracks,  the 
Turkeys  had  arrived  at  the  Little  Colorado  River,  but  when  they  had 
crossed  it  the  little  Turkeys  were  very  tired.  "I  shall  leave  you 
here,"  their  mother  said,  "and  run  ahead  of  you."  But  one  of  the 
little  ones  was  crying  very  bitterly.  The  Turkey  mother  ran  ahead 
to  the  San  Francisco  mountains  and  informed  the  Turkeys  living 
there  about  what  had  happened.  "You  that  are  strong  come  quickly 
and  help  us;  the  Coyote  is  following  us  and  he  will  kill  my  children. 
You  go  quickly  and  get  them."  So  two  of  the  Turkey  men  that  were 
very  strong  came  out  and  ran  towards  the  place  where  the  Turkey 
mother  had  left  her  children.  The  latter,  however,  remained  because 
she  was  very  tired. 

The  Coyote  in  the  meanwhile  found  the  little  Turkeys  and  chasing 
them,  said:  "Aha,  I  shall  devour  you"  (All  kurzh  nu  umui  c6wani). 
The  little  Turkeys  were  running  around  and  crying  very  bitterly. 
Just  as  the  Coyote  was  about  to  take  one  of  the  little  Turkeys  the 
two  Turkey  men  came  upon  him,  grabbed  the  little  ones,  of  which 
there  were  two,  took  them  on  their  backs  and  ran  away  with  them. 
"Why  do  you  take  them  away?"  the  Coyote  cried.  "I  am  hungry 
and  I  want  to  eat  them.  That  is  the  reason  why  I  followed  them." 
But  they  did  not  listen,  and  as  they  were  strong  and  the  Coyote  was 
very  tired,  he  had  to  return  to  his  home  hungry.  But  before  he  got 
home  he  died. 


72.     THE  CHIRO   AND  THE   COYOTE.' 

In  Oraibi  the  people  were  living.  At  fshmovala  the  Coyote  lived. 
Away  over  there  at  Kdhlcangwovakaavi  lived  a  great  many  Chfros, 
and  they  were  always  dancing  there.  One  time  the  Coyote  was 
walking  about  east  of  their  village.  The  Chfros  saw  him  as  they 
were  dancing.     They  were  singing  as  follows: 

*  Told  by  QOydwaima  (Oraibi) .' 


202    Field  Columbian  Museum  —  Anthropology,  Vol.  VIII. 

Ishawu,  ishawu,  hohoongyanikay  colmoki 

Coyote,  Coyote,  to  dance  is  longing, 

Ishawu,  oomii  hongina. 

Coyote  upward  dances, 

AatRamii  hongina. 

Downward  dances, 

Machiwa,  machiwa,  chirorororo. 

Is  called,  is  called  chirorororo. 
The  Coyote  was  looking  at  them  and  wanted  to  dance  along. 
"Very  well,"  the  Chfros  said  to  him,  whereupon  each  one  of  them 
gave  him  some  feathers;  one  some  wing  feathers,  another  some  tail 
feathers,  and  so  on.  They  made  for  the  Coyote  wings  and  a  tail,  and 
put  small  feathers  into  his  body,  whereupon  the  Coyote  was  very 
happy.  "Thanks,"  he  said,  "that  you  have  made  wings  for  me.  I 
am  going  to  dance  with  you  now."  Hereupon  they  danced,  again 
singing  the  same  song.  The  Coyote  danced  with  them.  Now  they 
were  flying  upward  somewhere,  and  arrived  somewhere  away  high 
up.  Now  they  crowded  around  the  Coyote  and  said:  "Why,  this  is 
my  wing;  why,  this  is  my  tail;  why,  these  are  my  feathers;"  some  of 
them  had  given  him  these  things,  and  now  they  took  ever3rthing  away 
from  him,  and  alas!  he  began  to  descend.  He  arrived  at  the  earth 
and  died.  The  Chiros  laughed  at  him.  "Thanks,"  they  said,  "that 
you  have  died,  because  you  very  often  do  commit  depredations  on 
some  one's  property.     That  is  why  you  were  going  about  again." 

73.    THE  COYOTE  AND  THE  PORCUPINE.* 

At  some  distance  southwest  of  W^lpi  is  a  place  called  Water  Killing 
Hill  (Bd.q6ychomo),  where  there  are  still  some  old  ruins.  A  short 
distance  north  of  this  place  is  a  place  called  Skeleton  Hill  (Mdschomo). 
At  these  two  places  the  people  from  Orafbi,  Wdlpi,  and  the  other 
villages  rested  with  their  captives  after  they  had  destroyed  Aod.tovi, 
taking  with  them  many  men,  women,  and  children.  Here  at  these 
places,  it  is  said,  they  extorted  from  their  captives  the  secrets  of  their 
ceremonies  and  altars,  and  after  they  had  learned  everything  from 
them,  they  killed  a  good  many  of  them,  probably  torturing  some  of 
them.  Tradition  says  that  in  some  cases  they  cut  women's  breasts 
off  and  left  them  to  perish.  From  this  killing  of  those  captives  these 
two  places  have  derived  their  names. 

At  the  first  named  place  the  Porcupine  used  to  live,  a  long  time 
ago,  while  the  Coyote  was  living  at  the  last  named  place.     One  time 

•  Told  by  Sikdhpiici  (Shupatilavi). 


March,  1905.    The  Traditions  of  the  Hopi  —  Voth.  203 

the  Coyote  went  to  visit  his  friend,  the  Porcupine.  "Sit  down,"  the 
latter  said.  "All  right,"  the  Coyote  said,  and  so  they  talked  to- 
gether a  long  time.  When  it  was  noon  the  Porcupine  said:  "We  are 
going  to  eat  something.  You  build  a  fire ;"  so  the  Coyote  built  a  large 
fire.  When  the  Coyote  had  built  the  fire  the  Porcupine  said:  "Now 
we  are  going  to  have  something  to  eat."  So  he  drew  a  small  pointed 
stick  from  his  hair  on  the  top  of  his  head  and  thrust  it  into  his  nose. 
After  he  had  done  this  repeatedly,  blood  and  fat  dropped  out  of  his 
nose  on  the  fire,  where  it  was  roasted.  This  he  handed  to  the  Coyote 
to  eat.  So  they  were  eating.  "Aha,"  the  Porcupine  said:  "thus  I 
am  preparing  food."     "Yes,"  the  Coyote  said,  "we  are  happy." 

So  after  they  had  eaten  they  conversed  until  evening;  then  the 
Coyote  said,  "I  must  go  home  now."  "Very  well,"  the  Porcupine 
replied,  "it  is  evening  now."  "But  you  must  visit  me  too,  to-mor- 
row," the  Coyote  said,  and  thereupon  left,  the  Porcupine  saying 
laughingly,  "You  will  have  something  good  too,  since  you  have  seen 
it  here."  So  the  next  morning  the  Porcupine  went  over  to  his  friend 
and  there  sure  enough  found  that  the  Coyote  also  had  a  pointed  stick 
thrust  into  his  hair.  When  it  was  noon  again  the  Porcupine  also 
built  a  fire  at  his  friend's  kiva.  "We  are  going  to  eat  something 
fine,"  the  Coyote  said.  So  the  Coyote  pulled  out  his  stick,  drew  close 
up  to  the  fire,  bent  over  it,  and  also  began  to  poke  his  nose  with  the 
stick,  whereupon  also  blood,  mixed  with  fat  or  tallow,  began  to  come 
out.  It  covered  the  fire,  and  finally  began  to  flow  away,  and  wouldn't 
stop.  The  Coyote's  nose  was  bleeding  and  bleeding,  and  finally  he 
became  exhausted  and  fell  down. 

The  Porcupine,  thinking  that  his  friend  had  died,  laughed,  and 
without  having  eaten  anything,  left  the  kiva  and  went  home.  He 
was  angry  at  his  friend  because  he  wanted  to  imitate  him,  and  now 
was  not  successful.  By  and  by  the  Coyote  revived.  The  blood  had 
stopped  flowing,  forming  large  hard  pieces  of  coagulated  blood  and 
grease  in  front  of  his  nose.  He  was  very  angry.  "That  friend  of 
mine,"  he  said,  "that  friend  is  the  cause  that  this  happened  to  me; 
he  wanted  it  this  way.  I  am  going  to  devour  him."  So  after  he  had 
become  strong  again  the  next  morning,  he  went  over  to  his  friend  to 
attack  him.  When  he  arrived  there  he  looked  down,  and  his  friend 
looking  up  noticed  the  blood  on  his  nose.  "Well  now,  have  you  not 
died?  I  thought  you  had  died,  and  that  is  the  reason  why  I  went 
away."  "Yes,"  the  Coyote  said  very  roughly,  "you  have  bewitched 
me.  On  your  account  I  almost  died,  and  now  I  have  come  over  here 
to  devour  you."  "No,  no,"  the  Porcupine  said,  "you  are  not  going 
to  devour  me.     Why,  you  are  my  friend,  and  a  friend  will  not  eat  up 


204    Field  Columbian  Museum  —  Anthropology,  Vol.  VIII. 

his  friend.  No,  indeed."  Then  he  began  to  talk  kindly  to  his  friend 
saying:  "Well,  since  you  have  not  died,  we  will  live  together  again." 
The  Coyote  then  also  quieted  down,  and  they  conversed  together 
amicably.  They  then  lived  there  again  as  friends,  the  Coyote  think- 
ing that  he  would  have  a  chance  sopietime  to  take  revenge  on  the 
Porcupine. 


74.     THE   COYOTE   AND  THE    BADGER.' 

Halfksai!  In  the  village  they  were  living,  and  south  of  Ldnangva 
at  Coyote  Gap  (Ishmovala)  the  Coyote  was  living.  At  Badger  Gulch 
(Hondncika),  about  one-eighth  of  a  mile  south-east  of  Oraibi,  lived 
the  Badger.  These  two  were  great  friends  with  each  other,  and  often 
visited  each  other.  One  time  the  Oraibi  were  cleaning  out  the  spring 
of  L^nangva,  in  which  the  maidens  of  the  village  assisted.  They 
had  taken  their  food  along,  which  they  placed  near  a  rock  not  far 
from  the  spring.  Towards  evening  the  chief  said:  "Now  get  your 
food  and  let  us  eat."  So  they  spread  blankets  on  the  ground  and 
placed  the  food  on  it  and  ate.  After  they  were  through  they  went 
to  the  village. 

The  Coyote  was  sitting  a  short  distance  away  watching  the  people 
as  they  ate,  and  envied  them.  Early  the  next  morning  he  heard  the 
crier  announce  another  spring  cleaning.  As  soon  as  the  Coyote  heard 
this  announcement  he  ran  over  to  his  friend,  the  Badger.  Arriving 
at  the  latter's  house,  he  asked:  "  Is  my  friend  in?"  "Yes,"  the  latter 
replied,  "come  in!"  "Very  well,"  the  Coyote  said,  "but  I  am  in  a 
hurry.  These  Orafbi  are  going  to  clean  the  spring  again  and  they 
have  something  very  fine  to  eat  there.  Let  us  go  over  and  take  part 
in  the  eating,  but  do  not  be  slow.  Follow  me  soon."  "Very  well." 
the  Badger  said.  Hereupon  the  Coyote  left,  the  Badger  soon  follow- 
ing him.  They  entered  the  Coyote's  house,  and  from  there  the  Badger 
commenced  to  dig  a  hole  towards  the  place  where  the  food  was,  and 
after  he  had  gone  a  little  way  he  turned  around,  which  is  the  custom 
of  the  badgers.  The  Coyote  noticed  it  and  said:  "Oh!  you  are 
turning  back  again."  "Yes,"  the  Badger  replied,  "that  is  the  way 
I  dig.  We  must  not  be  alone  in  this."  "Yes,"  the  Coyote  said, 
"here  is  some  one  else  close  by.     He  digs  straight  ahead." 

Hereupon  the  Coyote  left  his  house  and  ran  over  to  a  place  a  short 
distance  east  of  his  house  where  the  Mole  (Mtiyi)  lived.  He  entered 
the  latter's  house  and  said :  ' '  The  people  are  cleaning  the  spring  there 
and  they  have  a  great  deal  of  food  there,  of  which  we  want  to  get 

*  Told  by  Kiwdnhongva  (Oraibi) . 


March,  1905.    The  Traditions  of  the  Hopi  —  Voth.  205 

some.  But  the  Badger,  who  has  been  digging  towards  it,  always 
turns  around,  and  we  shall  not  get  there.  You  come  and  scratch  a 
hole  for  us  and  we  shall  give  you  a  great  deal  of  it."  The  Mole  was 
at  once  willing  and  said:  "Very  well,  I  shall  come,"  and  went  along 
with  the  Coyote.  After  entering  the  Coyote's  house  the  Mole  at  once 
commenced  to  dig  a  hole  underground,  which  he  did  very  rapidly. 
The  Badger  followed  him,  enlarging  the  hole.  The  Coyote  followed 
the  Badger  and  scratched  out  the  loose  dirt. 

They  arrived  at  a  place  not  far  from  the  rock  where  the  food  had 
been  placed  the  day  before.  Here  the  Mole  made  a  small  opening 
and  looked  out  and  saw  that  the  people  were  just  arriving,  and  that 
the  maidens  again  placed  the  food  near  the  rock.  So  the  Mole  con- 
tinued his  digging  to  the  place  where  the  food  was,  and  while  the  Hopi 
were  at  work  he  reached  all  the  food  to  his  companions.  The  Mole 
handed  it  to  the  Badger,  the  Badger  to  the  Coyote,  and  the  latter 
carried  it  to  his  house.  When  the  Hopi  were  through  with  their  work 
the  chief  again  said  to  the  maidens  that  they  should  now  go  and  get 
their  food.  They  would  eat  and  then  go  home.  So  the  maidens 
raced  towards  the  rock  where  they  had  placed  the  food,  but  when 
they  arrived  here  they  found  all  their  food  gone.  They  looked  around 
and  found  a  hole  in  the  ground,  but  only  for  a  short  distance,  because 
the  Badger  had  tightly  closed  up  the  hole  from  the  inside.  "Well 
now,"  the  maidens  said,  "somebody  has  put  our  food  in  here."  So 
the  men  and  the  youths  brought  their  hoes  and  followed  the  opening 
in  the  ground,  but  they  soon  found  that  it  was  only  open  a  short  dis- 
tance.    Hereupon  they  abandoned  it  and  went  home  hungry. 

In  the  Coyote's  house  the  three  now  divided  up  the  food  and  the 
Badger  and  the  Mole  carried  home  their  portions.  On  this  they  lived 
for  some  time  afterwards.  Soon  afterwards  the  Coyote  again  visited 
the  Badger.  The  Badger  had  cut  up  into  small  pieces  some  I6I60- 
kongs  and  roasted  them.  They  were  very  fat.  This  food  he  set 
before  his  friend,  the  Coyote,  and  with  it  some  comiviki.  The  Coyote 
ate  the  food  with  relish.  "But  that  tastes  well,"  he  said;  "what  is 
it?  where  did  you  get  it?"  "Why,  I  opened  my  side,"  the  Hondni 
said.  "My  intestines  are  covered  with  much  fat,  and  I  took  out  some 
of  that  fat  and  prepared  this  food  from  it."  "Did  it  not  hurt  you," 
the  Coyote  asked,  "when  you  opened  your  body?"  "No,"  the  Badger 
replied,  "I  opened  it,  took  out  the  fat,  and  you  see  there  is  nothing 
the  matter  with  my  body.  With  this  knife  here  I  opened  my  body," 
showing  the  knife  to  the  Coyote.  "Very  well,"  the  Coyote  said,  "I 
am  going  to  take  this  knife  along  and  I  am  going  to  do  the  same,  so 
to-morrow  you  must  visit  me,  too."    Hereupon  he  left  and  went  home. 


2o6    Field  Columbian  Museum  —  Anthropology,  Vol.  VIII. 

The  Badger  laughed,  saying:  "That  Fool  Old  Man  (Una  Wuhtaka)  be- 
lieves that  I  took  that  fat  out  of  my  body." 

The  next  morning  the  Coyote  took  the  knife  and  commenced  to 
cut  into  his  abdomen.  It  hurt  him  very  much,  and  as  he  was 
cutting  he  moaned,  "Ana-na-na,"  but  he  kept  on  cutting  and  the 
blood  was  running  out  profusely.  When  he  had  cut  through  the 
abdomen  wall  he  took  hold  of  the  fat  and  commenced  to  pull  at  it, 
but  before  he  got  through  he  became  exhausted  and  fell  down  and 
died.  When  his  friend,  the  Badger,  arrived  he  found  the  Coyote 
lying  there  dead.  "That  Fool  Old  Man,"  he  said,  "thinking  that  I 
extracted  that  fat  from  my  body!"  And  thus  the  Badger  killed  his 
friend,  the  Coyote. 

75.     THE  BADGER  AND   THE  COYOTE.^ 

Halfksai!  North-east  of  W^lpi  at  Oaktoika  lived  the  Coyote. 
West  of  this  place  at  Shiw^pba  lived  the  Badger.  They  were  friends. 
One  time  the  latter  visited  his  friend,  the  Coyote.  "Have  you 
come?"  the  Coyote  said.  "  Yes, "  his  friend  replied.  Hereupon  they 
conversed  until  noon.  "Now  let  us  have  something  to  eat,"  the 
Coyote  said,  whereupon  he  went  into  a  room  and  got  out  some  juniper 
berries.  "This  I  am  eating,"  he  said  to  his  friend,  and  set  it  before 
him,  "Now,  eat  this,"  he  said.  Hereupon  they  ate.  When  that 
was  eaten  they  conversed  until  towards  evening,  when  the  Badger 
said  he  had  to  go  home  now.  "Very  well,"  the  Coyote  replied. 
And  after  having  invited  his  friend  to  visit  him  too,  the  Badger  went 
home.  In  the  evening  he  went  on  a  hunt  and  tracking  a  rabbit 
into  a  hole  he  quickly  dug  him  up  and  pulled  him  out.  Having 
killed  the  rabbit  he  took  him  home  and  put  him  away  until  the  next 
morning. 

Early  in  the  morning  he  roasted  the  rabbit  nicely  and  then  waited 
for  his  friend,  who  soon  came.  "Have  you  come?"  the  Badger  said. 
"Yes,"  the  Coyote  said.  "Very  well,"  the  Badger  said.  So  they 
conversed  all  forenoon  and  at  noon  the  Badger  said:  "Now,  we  are 
going  to  have  something  to  eat,  too,"  whereupon  he  brought  forth 
the  roasted  rabbit,  which  looked  very  inviting.  Cutting  the  rabbit 
up,  the  Badger  invited  his  friend  to  eat,  whereupon  they  enjoyed 
their  meal  very  much.  When  they  had  eaten  they  again  conversed 
with  each  other,  and  were  very  happy  talking  about  the  good  food 
that  they  had  eaten.  Towards  evening  the  Coyote  said  that  he  must 
go  home  now.     "Very  well,"  the   Badger  replied,  whereupon  the 

'  Told  by  Sikdhpiki  (Shupa\ilavi). 


March.  1905.     The  Traditions  of  the  Hopi  —  Voth.  207 

Coyote  left,  his  friend  having  wished  him  a  happy  journey.     After 
that  each  one  continued  to  Uve  in  his  house. 


76.    THE  BADGER,  THE   COYOTE,  AND  THE   KOHONINO    MAIDEN.' 

Haliksai!  In  Oraibi  the  people  were  living.  At  Badger  Gulch 
(Honancika),  lived  the  Badger.  His  friend  the  Coyote  lived  at  ish- 
movala.  The  two  were  great  friends.  One  time  they  were  hunting 
together.  They  were  hunting  and  had  gotten  as  far  as  Mowdhpi, 
quite  a  distance  west  of  Ap6hnivi,  but  they  had  not  killed  anything. 
Some  time  before  the  Coyote  had  been  hunting  alone  and  had  found 
the  place  where  a  K6honino  maiden  had  died  some  time  previously. 
So  he  said  to  his  friend  the  Badger:  "Let  us  go  and  hunt  the  place 
where  the  K6honino  maiden  has  died,  and  let  us  revive  her.  You 
are  a  doctor  and  will  certainly  know  how  to  do  it."  So  they  went 
to  the  place  and  there  sure  enough  found  the  bones. 

They  gathered  the  bones  and  placed  them  on  a  pile.  The  Badger 
had  on  a  black  kilt  (kokdmvitkuna).  This  he  spread  over  the  bones. 
The  Coyote  was  anxious  to  see  what  his  friend  would  do,  but  his 
friend  said  he  should  not  stay  there,  but  he  should  go  away,  he 
should  hide  somewhere.  Then  the  Badger  was  thinking  that  the 
maiden  would  have  to  have  some  flesh  and  some  color,  so  he  sent  the 
Coyote  westward  to  C6h6h-toika  to  get  some  dry  grass.  When  the 
Coyote  brought  this  they  put  some  of  the  grass  with  the  bones.  He 
then  sent  the  Coyote  to  a  place  west  of  Mowahpi  to  get  some  red 
paint  (cuta).  Of  this  he  also  put  a  small  quantity  under  the  black 
kilt.  He  then  sent  the  Coyote  to  a  spring  called  Hidden  Spring 
(Nauyva),  to  get  some  water  from  there.  When  he  returned  they 
poured  a  little  of  the  water  in  a  bowl  and  wet  the  paint  with  it. 

The  Badger  now  told  the  Coyote  to  go  away.  He  went  away  but 
soon  sneaked  back  again,  crawling  towards  the  place  where  his  friend 
was  working  over  the  bones.  The  Badger  was  angry  and  said  to  him 
that  if  he  did  not  go  away,  and  if  he  saw  that,  the  maiden  would 
never  revive.  Hereupon  he  drove  the  Coyote  off,  and  the  latter 
went  away  quite  a  distance  this  time.  Then  the  Badger  sang  as 
follows : 

Hatataplocho,  lochoooo, 

Hatataplocho,  lochoooo, 

Payapim,  Kohninapim, 

Nowacha'  pim  way  a!  way  a! 

Momoka,  momoka  ai,  ai. 


Narrator  could  not  give  the 
meaning  of  these  words. 


1  Told  by  Lomdn6mtiwa  (Oraibi). 


2o8    Field  Columbian  Museum  —  Anthropology,  Vol,  VIII. 

Hereupon  he  poured  some  of  the  paint  over  the  bones  and  grass.  He 
then  repeated  the  song  several  times,  always  pouring  some  of  the 
paint  over  the  material  as  he  concluded  the  song.  All  at  once  the 
bones  began  to  move  under  the  cover.  He  waited  a  little  and  then 
removed  the  cover  and,  behold!  the  maiden  was  alive.  She  sat  up 
and  looked  around.  "Why  do  you  want  me?"  she  asked.  "It  is 
not  I  that  wanted  you,"  he  said,  "but  the  Coyote,"  whereupon  he 
called  the  latter.  The  Coyote  came  running  and  the  Badger  said  to 
him:  "You  wanted  me  to  revive  this  one,  now  she  is  alive  again." 
"Yes,  "  he  said,  "it  was  I  who  wanted  it  that  way.  "  This  way  they 
talked  together  and  then  they  said  they  wanted  to  go  home,  and  told 
the  maiden  so.     She  was  willing  to  go  with  them. 

As  they  went  home  the  Coyote  coveted  the  mana  and  wanted  to 
marry  her,  but  the  Badger  was  not  willing.  He  said:  "That  is  not 
the  purpose  for  which  we  brought  her  to  life.  She  was  to  be  our 
clan  sister  (tdmci).  We  wanted  her  to  build  the  fire  for  us. "  They 
finally  came  to  Big  Hill  (Wopachomo),  and  the  Coyote  was  anxious 
to  have  the  maiden.  He  rushed  upon  her  and  bit  her  in  the  calf  of 
her  leg.  The  Badger  was  very  angry,  saying:  "Why  did  you  do  that? 
That  is  not  the  reason  why  we  brought  her.  You  are  bad. "  As  he 
was  saying  this  the  maiden  fell  down  and  died  again. 

They  were  thinking  where  they  should  bury  her.  So  the  Badger 
took  the  body  on  his  back  and  took  it  south-west.  The  Coyote  fol- 
lowed him  a  short  distance  then  returned  to  the  place  where  she  had 
died,  but  he  soon  again  followed,  overtaking  the  Badger.  "Why  did 
you  follow  me? "  asked  the  Badger.  "One  does  not  follow  the  dead.  " 
In  a  little  while  the  Coyote  again  ran  back  to  the  place  where  the 
maiden  had  died.  "When  he  comes  back  again,"  the  Badger  said  to 
himself:  "  I  shall  not  say  anything  to  him.  But  how  shall  I  kill  him? 
He  is  bad."  In  a  little  while  he  put  down  the  corpse  and  began  to 
dig  a  grave.  As  he  was  working  at  it  the  Coyote  returned.  So  they 
here  buried  the  maiden  and  then  returned  home. 

But  it  was  evening  when  they  came  to  the  Coyote's  house.  Here 
they  both  remained  over  night.  In  the  morning  the  Badger  went  to 
his  home,  inviting  his  friend,  however,  to  come  and  visit  him  the 
next  day.  As  he  went  home  he  was  thinking  how  he  should  kill  the 
Coyote.  As  he  went  along  he  killed  some  bull-snakes  (l6l6okongs). 
When  he  arrived  at  his  home  he  had  killed  four  of  them.  On  his 
fireplace  was  standing  a  pot.  He  cut  the  l6l6okongs  up  into  short 
pieces  and  put  the  pieces  into  the  drying  pot.  He  stirred  them 
over  a  slow  fire  until  they  were  thoroughly  dry.  The  l6l6okongs 
were  fat.     When  he  was  done  with  this  he  put  on  another  pot  and 


March,  1905.     The  Traditions  of  the  Hopi  ■ — Voth.  209 

made  some  hunishuki.  As  he  was  done  with  that  his  friend 
came. 

"My  friend , ' '  the  Coyote  said .  "Ha!"  the  B  adger  replied .  *  *  Are 
you  in?"  the  Coyote  asked.  "Yes,"  he  said,  "come  in,  come  in." 
So  the  Coyote  went  in  and  they  commenced  to  eat  right  away.  When 
they  were  through  eating  the  Coyote  asked  the  Badger:  "What  have 
you  here  that  tasted  so  good?"  "Yes,"  said  the  Badger,  who  had 
a  knife  in  his  hand.  "I  did  not  know  what  to  set  before  you,  and 
so  I  cut  open  my  abdomen,  took  my  entrails  out  and  roasted  them 
for  you,  and  before  I  was  through,  my  abdomen  was  closed  up  again.  " 
The  Coyote  would  not  believe  him.  "Certainly  you  did  not  roast 
that,  yet  you  are  saying  it,"  the  Coyote  said.  "Yes,"  the  Badger 
replied,  "I  roasted  that.  You  see  my  abdomen  is  not  quite  well 
yet,""  whereupon  he  showed  it  to  him,  having  made  a  little  scratch 
on  it  beforehand.  And  then  the  Coyote  believed  him.  "I  am  go- 
ing to  do  that,  too,"  the  Coyote  said.  "You  come  and  visit  me  to- 
morrow morning.  But  I  have  no  knife  and  roasting  pot;  you  have 
a  knife  and  a  pot,  let  me  have  them.  "  "Very  well,"  the  Badger  said, 
"you  take  them  along."  He  gave  him  the  knife  and  the  pot,  and 
then  the  Coyote  left  the  kiva  and  ran  home.  After  he  had  left  the 
Badger  said:  "Get  out,  old  man,  you  will  certainly  die,  believing  me 
that  way. " 

When  the  Coyote  got  home  he  went  to  sleep.  In  the  morning 
he  put  the  pot  on  the  fire  and  then  leaned  against  the  wall.  He  took 
the  knife  and  opened  his  abdomen  a  little,  but  it  hurt  him,  and  he 
turned  away.  "Oh  my!  I  shall  not  die,"  he  thought,  and  then  made 
a  larger  cut.  He  then  laid  down  the  knife  and  took  hold  of  the  edge 
with  his  four  paws  and  tore  a  big  opening  in  his  abdomen,  whereupon 
the  entrails  dropped  out.  He  moaned  very  much  when  he  opened 
his  abdomen,  saying  "  And-na-na-na-na-na-. "  He  then  took  hold 
of  one  of  the  larger  intestines  and  thereupon  fell  over  and  died. 

When  the  Badger  came  over  he  looked  in  and  said,  "Friend 
(Kwach),"  but  receiving  no  answer  he  entered.  He  found  that  his 
friend  was  dead.  He  said:  "Of  course,  you  died  here,  being  de- 
ceived that  way.  Of  course,  I  did  not  really  open  my  abdomen. 
You  have  been  deceived."  Hereupon  he  took  the  fat  from  the 
Coyote,  and  returned  to  his  house.  Close  to  his  house  was  an  ant 
hill.  He  spread  this  fat  over  the  ant  hill,  whereupon  the  ants  moved 
away,  and  that  is  the  reason  why  the  ants  do  not  remain  when  coyote 
fat  is  placed  where  they  are,  and  that  is  also  the  reason  why  coyote 
fat  is  used  for  ant  bites. 


2IO    Field  Columbian  Museum  —  Anthropology,  Vol.  VIII. 

77.  THE  COYOTE  AND  THE  KOKONTU  MAIDENS.' 

Haliksai!  At  Mundovi  the  Kdkontu''  (Sing.  K6na)  were  living. 
But  they  were  all  maidens  and  were  constantly  grinding  com.  There 
was  a  long  row  of  them,  and  they  were  singing  as  they  ground  the  com. 
One  time  the  Coyote  came  around  and  was  going  up  and  down  there. 
"There,"  he  said,  "there  is  somebody  here  singing."  So  he  went 
up  and  saw  a  number  of  maidens  grinding  com.  When  he  came  to 
the  house  he  looked  through  the  window  where  they  were  grinding 
corn.     They  sang  the  following  song: 

Talaw  n6n6nga,  Early  we  go  out, 
Nononga,  ma!     We  go  out,  see! 

(Referring  to  the  custom  of  going  out  early  in  the  morning  [ktii- 
vato]  and  sprinkling  meal  towards  the  east.) 

The  Coyote  listened  to  them  and  looked  at  them.  By  this  time 
the  K6kontu  noticed  the  Coyote.  "Come  in,"  they  said  to  him. 
"How  shall  I  get  in,  you  have  such  a  small  house,'-''  he  said.  "All 
right,  you  talk  to  us  from  outside,"  they  said.  And  then  they  said 
to  one  another:  "Let  us  go  out  and  do  something."  So  they  came 
out  and  went  to  a  steep  bluff  south  of  where  they  lived,  where  there 
was  a  large  pinon-tree  growing  at  the  edge  of  the  bluff.  The  Coyote 
went  with  them  and  here  they  now  played,  running  up  the  tree  on 
one  side  and  jumping  down  the  tree  and  from  the  bluff  on  some  sand 
that  had  piled  up  at  the  foot  of  the  bluff.  As  they  could  run  up 
steep  bluffs  they  would  repeat  this  constantly,  jumping  down,  com- 
ing up  again,  jumping  down,  coming  up  again,  and  so  on.  The 
Coyote  looked  on  and  envied  them  because  they  could  do  this.  "You 
are  enjoying  yourselves,"  the  Coyote  said  to  them,  "I  shall  join 
you."  "All  right,"  they  replied,  "you  come  and  play  with  us." 
"But  when  I  shall  jump  down  there  I  shall  hurt  myself,"  he  said. 
"No,"  they  replied,  "that  will  not  hurt  you  at  all." 

Hereupon  he  joined  them,  ran  and  played  with  them,  and  finally 
climbed  up  the  tree,  too.  When  he  saw  the  K6kontu  constantly 
jump  down  he  also  jumped  down,  but  before  he  had  reached  the 
bottom  he  was  circling  around  in  the  air  and  landed  forcibly  on  the 
ground,  and  of  course  was  killed.  The  K6kontu  laughed  at  him, 
saying:  "You  fool,  that  you  did  as  we  did.  We  are  not  heavy,  and 
nothing  happened  to  us,  but  you  are  too  heavy  for  that. "  So  when 
they  had  laughed  at  him  they  went  home  again,  leaving  him  there  dead. 

'  Told  by  Kwdyeshva  (Or^bi). 

^  Small  brownish  animal  with  a  short  tail,  and  having  white  stripes  running  over  its  snout  and 
head  and  along  the  back,  living  in  rocks. 


March,  1905.    The  Traditions  of  the  Hopi  —  Voth.  2  h 


78.     THE  COYOTE  AND  THE  GRASSHOPPERS.' 

Aliksai!  The  people  were  living  in  Shong6pavi.  North  of  the 
village  (about  three  miles) ,  was  a  bluff  in  which  a  Sparrow-hawk  had 
his  house  (nest).  A  short  distance  (about  half  a  mile),  north  of 
Shong6pavi  was  a  sand  hill  in  which  lived  many  Grasshoppers.  These 
the  Sparrow-hawk  relished  very  much  and  was  constantly  watching 
them.  When  he  would  see  the  little  Grasshoppers  jumping  about, 
he  would  swoop  down  on  them  and  carry  them  to  his  children,  who 
would  quickly  devour  them.  There  were  ten  Grasshopper  children, 
all  of  whom  the  Sparrow-hawk  killed,  one  after  another.  When  they 
were  all  gone  their  parents  mourned  over  the  loss  of  their  children. 

At  this  juncture  a  Coyote  came  along,  saying  to  the  Grasshopper 
mother:  "You  are  singing  nicely.  Sing  to  me,  too."  "No,"  she 
insisted,  "I  am  not  singing,  I  am  crying.  This  Sparrow-hawk  killed 
all  my  children  and  I  am  crying. "  But  the  Coyote  would  not  listen, 
and  said:  "If  you  do  not  sing  to  me  I  will  devour  you."  Hereupon 
the  Grasshopper  mother  repeated  her  song: 

Wala,  wala,  chochon  nacomta, 
Tumaci  kele  nanakavoo 
Itimuy  uuyinglawu 

Uy,  uy,  h-  h-  h-  (with   a   rising    inflection    to    represent 
sobbing). 

The  Coyote  at  once  ran  away  singing  the  song  of  the  Grasshopper. 
Arriving  at  a  rock  he  stumbled  over  it  and  fell  down,  losing  by  that 
the  song.  He  tried  to  sing  it  again  but  was  just  able  to  say  the  first 
syllable,  Wa,  Wa.  So  he  returned  to  the  place  where  he  had  left 
the  Grasshopper  woman,  the  latter,  however,  had  also  left  the  place 
immediately  after  the  departure  of  the  Coyote,  leaving  in  her  place  a 
stone  that  resembled  the  form  of  the  Grasshopper.  Arriving  at  this 
stone  the  Coyote  said,  "I  have  forgotten  my  song,  sing  it  to  me 
again,"  but  received  no  reply.  "If  you  do  not  sing  I  shall  devour 
you, "  he  said,  * '  but  still  receiving  no  reply  he  grabbed  the  stone  and 
broke  his  teeth.  The  blood  was  running  from  his  mouth.  In  this 
condition  he  ran  about  to  hunt  food,  but  even  when  he  found  some 
he  could  not  eat  it  as  he  had  no  teeth,  and  so  finally  he  perished 
with  hunger. 

'  Told  by  Lomdvftntiva  (Shupaiilavi). 


212    Field  Columbian  Museum  —  Anthropology,  Vol.  VIII. 


79.     THE  COYOTE  AND  THE  GRASSHOPPER.* 

HaHksai!  In  Orafbi  the  people  were  living.  At  Grasshopper 
Bluff  (Tfitolchomo),  the  Grasshopper  Old  Man  (T6t6l  Wuhtaka)  and 
his  wife  were  living.  They  had  children.  At  tshmovala  lived  the 
Coyote.  It  was  planting  time.  The  Grasshopper  had  a  big  field  east 
of  where  he  lived.  The  two  were  great  friends.  When  it  was  plant- 
ing time  the  Grasshopper  also  wanted  to  plant  but  he  said  to  his  wife 
that  he  was  not  going  to  plant  alone,  others  were  going  to  help  him, 
so  she  should  put  up  a  good  deal  of  food.  She  prepared  some  muh- 
piki,''  some  q6ma,^  and  filled  a  jug  with  water.  All  this  her  husband 
took  on  his  back,  took  some  seeds,  and  went  to  his  field.  Here  he 
seated  himself  in  the  kisi*  that  he  had  built  in  his  field  and  waited, 
but  nobody  came.  It  was  nearly  noon  and  still  nobody  came.  So  he 
ate  his  food  all  alone.  When  he  had  eaten  he  took  the  seed,  went 
into  the  field  and  planted  all  alone.  In  the  afternoon  it  became  very 
hot  and  he  was  thirsty,  so  he  returned  to  the  kisi,  drank  some  water 
and  lay  down  to  rest,  leaning  his  feet  against  the  side  of  the  booth. 

While  he  was  lying  there  in  that  manner  he  heard  somebody 
come.  It  was  his  friend  the  Coyote.  "Well  now,"  the  latter  said, 
"why  is  my  friend  lying  down  that  way?"  "Yes,"  the  Grasshopper 
replied,  "I  am  lying  here  because  I  am  tired.  I  am  afraid  this  kisi 
will  fall  down  on  me,  and  how  shall  I  run  away?"  "Now,  let  me  lie 
down,  too,"  the  Coyote  said,  so  he  lay  down  beside  his  friend,  also 
leaning  his  hind  feet  against  the  booth.  The  Grasshopper  jumped 
up  then,  said  that  his  water  in  the  jug  was  about  gone  and  he  would 
get  some  more  water.  Picking  up  the  jug  he  went  to  his  house  where 
he  found  his  children.  As  he  was  planning  some  mischief  against  his 
friend,  he  told  his  children  to  go  before  him  to  their  uncle,  the  Deer, 
who  lived  at  Cotton  Field  Mount  (Pichmvaschomo). 

The  Coyote  was,  during  this  time,  lying  in  the  kfsi  with  his  hind 
legs  against  the  timbers  of  the  booth.  He  waited  and  waited,  and 
finally  became  tired.  "I  guess  my  friend  is  not  coming,"  he  said, 
"  I  guess  he  lied  and  it  is  not  true  that  this  kisi  will  fall  down  on  me. 
I  shall  at  least  try  to  let  go  with  my  feet  and  quickly  jump  out." 
So  he  did  so,  and  while  the  booth  was  shaking  it  did  not  fall.  "There, " 
he  said,  "he  just  lied  to  ine.     I  shall  go  and  eat  up  his  children.  "     So 

*  Told  by  Macdhongva  (Oraibi). 

2  Rolls  of  thin  wafer  bread  (piki). 
^  Meal  of  sweet  com. 

*  Shade,  shadow,  umbrella,  etc.,  in  this  case  a  booth  or  temporary  shelter  in  the  field,  built  of 
branches  and  brush. 


March,  1905.     The  Traditions  of  the  Hopi  • — Voth.  213 

he  went  to  the  house  of  his  friend  and  found  the  door  closed  with  a 
grass  mat.  This  he  removed  and  went  in,  but  found  no  one  in  the 
house.  "Aha,"  he  said,  "they  have  run  away  from  me,"  and  com- 
ing out  of  the  house  he  found  their  tracks  leading  north-eastward. 

He  followed  the  tracks  and  came  to  the  house  of  the  Deer.  "Has 
the  Grasshopper  come  here  with  his  family?"  he  asked.  "Yes,"  the 
Deer  replied,  "they  have  come  here."  "You  get  them  out  here," 
the  Coyote  said.  "No,  you  come  in  yourself,"  the  Deer  replied. 
"No,  no,  bring  them  out,"  the  Coyote  insisted,  "I  want  to  devour 
them."  "No,  no,  you  come  in  yourself,"  the  Deer  once  more  said. 
So  the  Coyote  went  down  the  ladder  two  rongs  and  then  jumped  out 
again.  "Oh,"  he  exclaimed.  "Do  not  be  afraid,"  the  Deer  said, 
"we  are  not  going  to  hurt  you. "  So  he  again  went  down  two  rongs, 
but  jumped  out  again,  being  afraid.  "You  just  go  in, "  the  Deer  said, 
"we  shall  not  hurt  you."  "No,  you  bring  them  out  here,"  the 
Coyote  once  more  requested.  But  finally  he  concluded  to  go  down. 
He  stopped  at  the  elevated  portion  of  the  kiva,  and  saw  two  strong 
Deer  standing  one  on  each  side  of  the  fireplace.  In  another  part  of 
the  kiva  he  saw  the  wife  of  the  Grasshopper  and  her  children.  "You 
hand  those  to  me  here,"  he  said  to  the  Deer.  "No,  you  come  down 
yourself,  and  get  them,"  they  replied.  So  he  stepped  down  into  the 
deeper  portion  of  the  kiva,  but  at  once  one  of  the  Deer  picked  him 
up  with  the  horns  and  threw  him  upward  towards  the  hatchway.  As 
soon  as  he  fell  down  the  other  Deer  picked  him  up  and  threw  him 
upwards,  and  so  they  kept  it  up  until  he  was  dead,  whereupon  they 
threw  him  out. 

Hereupon  the  Deer  said  to  the  Grasshoppers:  "Now,  you  go  out 
wherever  you  think,  nobody  will  hurt  you  now."  When  they  had 
left  the  kiva  their  mother  said  to  them:  "Now,  every  one  of  you  go 
where  he  wants  to  go,"  so  they  immediately  scattered,  flying  in  all 
directions,  and  that  is  the  reason  why  the  grasshoppers  are  now  found 
everywhere.  If  they  had  not  scattered  out  at  that  time  they  would 
be  just  living  at  one  place  now. 

80.     THE   THREE    MAIDENS  AND  THE  COYOTE.' 

Haliksai!  In  Oraibi  the  people  were  living.  Over  there  at  How- 
akapchomo  somebody,  some  maidens  had  a  crop.  They  had  a  father 
and  a  mother;  three  maidens  there  were.  They  were  living  at 
Pilcatsva.*     From  there  they  went  to  watch  their  crop;  and  now  at 

«  Told  by  OSyAwaima  (Oraibi). 

*  A  place  in  the  north-west  comer  of  the  village. 


214    Field  Columbian  Museum  —  Anthropology,  Vol,  VIII. 

Ishmovala  lived  the  Coyote.  He  had  eaten  watermelons,  but  he 
was  longing  for  those  maidens.  Them  he  wanted.  The  Coyote  had 
a  grandmother  and  to  her  he  said:  "My  grandmother!"  "Ha!"  she 
said.  "Shall  I  not  start  south  for  those  maidens?"  "O  my!"  she 
said,  "they  certainly  will  not  want  you,  but  if  you  want  to  go  to 
them,  you  go  to  the  village  and  there  somewhere  you  enter  through 
a  window  opening,  and  if  there  is.  a  bow  hanging  anywhere,  take  it; 
also  if  there  is  an  arrow  quiver,  take  that,  too;  also  red  yarn,  and  if 
you  find  some  blue  yarn  take  that,  too ;  also  if  you  find  some  leggings, 
take  them;  and  then  a  blue  shirt;  and  if  you  go  somewhere  in  the 
rear  of  the  village  and  find  some  red  stone  ochre,  take  it.  That  much 
you  come  and  "bring."     Thus  she  said  to  him. 

Now  the  Coyote  started  for  the  village  and  arrived  there,  and 
sure  enough,  he  found  a  broken  bow  somewhere  and  took  it.  Also 
an  arrow  quiver  he  found,  which  he  also  took;  and  a  shirt,  and  leg- 
gings; some  blue  yarn,  and  stone  ochre.  That  much  he  brought 
along.  Now  he  went  to  his  grandmother.  The  grandmother  dressed 
him  up  in  it.  He  put  on  the  shirt  and  the  leggings,  had  his  hair 
tied  up,  put  the  quiver  with  arrows  behind  his  loin  string.  Now  the 
ochre  he  put  on  his  face  like  the  Hohd  Katcina,  and  thus  he  went  to 
the  maidens.  But  the  father  of  the  maidens  had  put  up  a  stone 
trap  east  of  the  Coyote's  house,  and  now  the  Coyote  went  to  the 
maidens,  but  he  arrived  at  that  trap,  and  there  at  the  balance  some 
rabbit  meat  was  tied.  When  he  arrived  there  he  pressed  towards  it 
(the  meat),  but  he  was  fooled.  He  went  into  the  trap  and  took  hold 
of  the  meat  with  his  teeth  and  pulled  at  it,  and  of  course,  the  trap 
shut  and  thus  he  died  there. 

When  it  was  evening  those  maidens  going  home  went  to  the  trap, 
of  their  father  and  arrived  there,  and  there  that  (Coyote)  was  caught 
and  they  laughed  at  him  when  they  saw  that  some  one  with  an  arrow 
quiver  was  sticking  out  there.  When  they  had  seen  him  they  went 
home  and  when  they  arrived  there  they  slept  during  the  night,  but 
in  the  evening  they  said  to  their  father:  "Our  father,"  one  said. 
"Hay!"  he  said.  "In  your  trap  there  something  has  been  caught. " 
"Very  well,"  he  said,  "to-morrow  I  shall  also  go  there."  When  it 
had  become  morning  the  father  went  there  and  arrived  at  his  trap, 
and  sure  enough  he  (Coyote)  was  caught.  He  pulled  him  out  and 
carried  him  to  his  field.  When  he  arrived  there  he  skinned  him  and 
hung  up  his  skin  as  a  watching  flag.  And  after  that  it  was  hanging 
there  as  a  flag. 


March,  1905.     The  Traditions  of  the  Hopi  • —  Voth.  215 


81.     HOW  THE  COYOTES  HAD  A   KATCINA  DANCE." 

At  Squash  Seed  Point  (Batang\oc  Toika),  lived  the  HAaa  Katcina. 
North  of  there  lived  the  Hototo  Katcina.  At  Put^tokaovi  lived  the 
Sohdncomtaka  Katcina,  north  of  the  village  lived  the  Red  Eagle 
(Palakway)  Katcina,  and  at  Katcinvala  lived  many  Katcinas.  At 
Ishmovala  lived  the  Coyote  and  his  wife.  The  Coyote  used  to  see 
the  Katcinas  come  and  have  their  dances  and  processions,  and  one 
time  said  to  his  wife:  "We  are  going  to  do  that,  too.  People  like  to 
see  this." 

In  the  morning  the  Coyote  went  out,  and  standing  on  the  roof  of 
his  kiva  he  called  out  to  his  friends,  the  Coyotes,  that  they  should 
come  and  assemble  in  his  kiva.  Soon  they  came  from  all  sides, 
many  of  them.  When  they  had  all  assembled  he  said  to  them:  "I 
want  to  'overtake'  something,  too,  like  these  Katcinas  do.  To-mor- 
row we  shall  have  a  Katcina  dance,  so  you  go  to  the  village,  and  if 
you  find  something  in  the  rear  of  the  village  such  as  feathers,  pieces 
of  skin,  etc.,  bring  it  here."  They  all  declared  themselves  willing. 
The  Coyotes  thus  went  out  and  went  around  the  village  hunting  for 
pieces  of  skin,  feathers,  pieces  of  gourds,  especially  the  necks  of  long- 
necked  gourds,  and  brought  all  these  things  to  the  Coyote's  kiva. 
Here  they  sewed  up  kilts,  made  bunches  of  feathers  for  head-dresses, 
etc.,  thus  working  all  day.  Each  one  prepared  a  costume  of  a  Kat- 
cina that  he  had  seen.     During  the  night  they  slept  there. 

In  the  morning  one  of  the  Coyotes  went  to  the  place  where  the 
HAaa  Katcina  always  dresses  up;  two  others  to  the  place  where  the 
Hot6to  dresses  up;  one  to  the  place  of  the  Sohdncomtaka;  one  dressed 
up  like  the  PaUkwayo  at  the  place  where  that  Katcina  lives ;  and  a 
number  of  others  went  to  Katcinvala.  When  all  were  ready  the 
Hdaa  shouted  four  times  and  then  went  northward  where  he  was 
joined  by  the  two  Hot6tos,  then  by  the  next  ones,  and  these  by  the 
Palakway,  and  finally  by  the  Katcinas  at  Katcfnvala.  They  all  then 
went  to  the  Coyote's  house  at  Ishmovala.  The  Coyote  and  his  wife, 
who  lived  here  had  not  gone  along  but  had  remained  with' their  chil- 
dren.    Here  the  Katcinas  now  had  a  dance. 

The  Oraibi  happened  to  have  a  Coyote  hunt  on  this  day.  Some 
of  them  went  southward,  others  northward,  from  the  village ,| forming 
a  large  circle,  and  then  proceeding  towards  the  village.  But  they 
found  no  Coyotes  because  the  latter  were  all  assembled  at  ishmovala. 
While  they  were  still  dancing,  the  Oraibi  came  upon  them' and  at 

>  Told  by  KwAyeshva  (Oraibi). 


2i6    Field  Columbian  Museum  —  Anthropology,  Vol.  VIII. 

once  closed  in  upon  them.  When  the  Coyotes  saw  that  they  were 
surrounded  they  began  to  run,  trying  to  escape,  but  as  they  had 
masks  on  they  could  not  see  so  well,  and  many  of  them  were  killed 
at  once;  others  threw  down  their  masks,  but  as  they  had  their  cos- 
tumes on  they  could  not  run  fast  and  so  were  also  killed.  Only  the 
family  that  lived  at  ishmovala,  and  who  had  not  put  on  costumes 
or  masks,  escaped.  When  the  Hopi  had  killed  all  the  Coyotes  they 
laughed  at  them  and  went  to  the  village,  being  happy  over  their  suc- 
cessful hunt. 

82.    THE  COYOTE  AND  HIS  PREY.* 

Alfksai !  '  At  Hoh6yapi  the  people  were  living.  The  Coyote  had 
children  somewhere.  So  he  was  hunting  some  food  for  them  and 
had  killed  a  rabbit  and  he  did  not  want  to  eat  it  alone,  so  he  mounted 
a  bluff  and  called  it  out  in  the  way  Coyotes  bark.  So  from  the  north 
came  a  yellow  Coyote,  from  the  west  a  blue  one,  from  the  south  a 
red  one,  from  the  east  a  white,  from  the  north  east  a  black,  and  from 
the  south  east  a  gray  one.  "This  here  I  killed,"  he  said  to  them, 
"and  because  I  do  not  want  to  eat  it  alone  I  have  called  you.  We 
shall  eat  it  together."  So  they  tore  it  to  pieces  and  devoured  it 
there  very  quickly,  and  that  is  the  reason  why  a  coyote  never  eats 
any  prey  that  he  has  found  alone,  but  always  calls  out  when  he  has 
found  something. 

83.  THE  BULL-SNAKE  AND  THE  TUCHVO-  fWREN). 

A  long  time  ago  some  Oraibi  children  were  hunting  some  Tlich- 
vos.  They  found  a  nest  high  up  on  a  bluff,  somewhere  east  of  the 
village,  but  as  they  could  not  get  to  it  they  returned  to  the  village. 
By  and  by  a  Bull-snake  (Lolookongwuu) ,  being  in  search  of  food  had 
also  discovered  the  nest  of  the  Tdchvo.  While  coiled  up  at  the  foot 
of  the  bluff  the  Snake  was  discovered  by  the  Bird.  The  latter,  feeling 
secure  at  its  high  place,  began  to  joke  the  Snake,  singing  as  follows: 

Lolookongwuu,  lolookoi^gwuu ! 

Bull-snake,  Bull-snake! 

Tcongmomoki,  tcongmomoki 

Dying  of  hunger,  dying  of  hunger, 

Suun  pi  pak  wuptipkaa. 

Never  you'll  ascend  here  to  my  nest, 
and  then  rushed  back  into  its  little  hole.     The  Snake  at  once  became 
angry  and  said:  "I  am  going  to  get  up  to  you  there.     You  are  talk- 

'  Told  by  Tawiima  (Mish6ngovi). 
*  Told  by  Qoydwaima  (Oraibi). 


I 


March,  1905.    The  Traditions  of  the  Hopi  —  Voth.  a  17 

ing  to  me  that  way  now,  but  I  am  going  to  devour  you."  Where- 
upon he  commenced  to  hunt  a  place  of  ascent.  Finally  having  found 
a  place,  tried  to  climb  up,  but  soon  got  tired  and  fell  back.  The 
little  Bird  seeing  it,  triumphantly  sang: 

Suun  pi  pak  wuptipakaa. 

Never  you'll  ascend  here  to  my  nest. 

This  made  the  Snake  still  more  angry  and  it  tried  to  get  up  to  the 
nest  again  and  succeeded  in  climbing  up  higher  than  before,  but  fell 
back  again.  The  little  Bird  again  sang  its  little  song  of  triumph. 
Thus  the  Serpent  made  three  unsuccessful  efforts,  but  the  fourth 
time  it  succeeded  in  reaching  the  mouth  of  the  opening  in  which  the 
little  bird's  nest  was,  and  hooking  its  mouth  over  the  rim,  looked  into 
the  hole  and  saw  four  young  birds  in  the  nest.  He  said  to  the  Bird : 
"Now,  don't  you  run  away,  I  am  going  to  devour  you,"  and  then 
entered  the  hole.  The  bird  escaped,  leaving  its  little  ones  in  the 
nest.  The  Snake  coiled  up  in  the  nest  and  devoured  the  four  little 
birds,  whereupon  it  remained  in  the  nest  four  days.  On  the  fourth 
day  it  left  the  place  but  crawled  up  on  the  bluff  where  it  coiled  up. 
The  old  Bird  kept  flying  and  running  about  in  the  neighborhood  of 
the  Snake,  bewailing  the  loss  of  its  brood.  The  Snake  then  began 
to  exert  its  charm  on  the  poor  Bird,  trying  to  cause  it  to  come  nearer. 
This  the  Snake  did  by  strong  inhalations,  and  whenever  the  reptile 
inhaled  the  bird  would  be  drawn  towards  the  snake,  when  it  exhaled 
the  bird  would  try  to  escape,  but  would  be  drawn  closer  towards  the 
Snake's  mouth  at  the  next  inhalation.'  This  game  the  Snake  car- 
ried on  with  its  poor  victim  for  quite  a  while,  the  poor  Bird  being 
entirely  under  the  charm  of  the  reptile.  Finally  it  was  drawn  by  a 
last  strong  inhalation  on  the  part  of  the  Snake  close  to  the  latter 's 
mouth  and  then  the  Snake  devoured  its  victim. 

84.     THE  SNAKES  AND  THE   LOCUSTS.* 

Alfksai!  At  H6yapi  the  people  were  living.  There  they  were 
living.     At  a  little  distance  to  the  north  of  this  place  is  a  small  bluff, 

'  The  Hopi  claim  that  they  have  repeatedly  observed  the  exerting  of  such  a  charm  over  mice , 
little  rabbits,  etc.,  on  the  part  of  bull-snakes.  One  told  me  that  he  had  watched  a  snake  charm  a 
large  mouse  for  quite  a  while.  The  snake  when  inhaling  and  exhaling  produced  a  loud  whizzing 
sound.  The  mouse  would  be  drawn  towards  the  snake,  apparently  against  its  will,  and  being  in 
great  terror  when  the  snake  inhaled,  but  would  run  to  a  rock  while  it  was  exhaling.  When  finally 
the  snake  had  drawn  its  victim  close  to  itself,  it  wound  itself  around  the  mouse  in  such  a  manner 
that  nothing  could  be  seen  of  the  latter. 

Others  have  watched  the  same  procedure  between  a  snake  and  a  rabbit.  The  Hopi  say  that 
sometimes  they  take  pity  on  the  victim,  and  with  a  stick  or  some  other  object  cut  through  the  line 
of  the  charm  upon  which  the  victim  is  at  once  set  free  and  escapes. 

2  Told  by  Lomdvantiwa  (Shupalilavi) . 


2i8     Field  Columbian  Museum  —  Anthropology,  Vol.  VIII. 

and  close  to  the  bluff  is  a  place  called  Tcuakpi.  Here  the  Rattle- 
snakes were  living  and  had  a  kiva.  During  the  summer  they  would 
run  about  as  rattlesnakes,  but  in  the  winter  they  were  in  their  kivas 
and  were  Hopi,  their  snake  skins  hanging  on  pegs  on  the  wall  all 
around  the  kiva. 

One  winter  it  was  snowing  very  heavily,  there  being  about  four 
or  five  feet  of  snow  on  the  ground.  About  midway  between  Tcuakpi 
and  Shongdpavi  is  Tdvanashavi  where  there  is  a  deep  opening  in  the 
earth.  Here  the  Locusts  (Mdmahtu,  Sing,  Mahu)  were  living. 
There  are  two  kinds  of  Locusts,  one  Dumdmahu  (white  earth  or  kaolin 
Mdhu),  the  other  kind  being  simply  called  Mdhu.  Both  kinds, 
however,  lived  together  there.  Around  the  house  of  the  Locust 
there  was  no  snow,  but  everywhere  else  there  was  very  deep  snow, 
such  as  the  Hopi  had  never  seen  before.  As  it  remained  on  the 
ground  a  long  time  many  of  the  Hopi  froze  to  death.  So  the  Snake 
chief  thought  over  the  matter  and  spoke  to  his  people.  "Ishiohi!" 
he  said,  "this  cannot  be  this  way.  We  are  tired  and  exhausted  and 
our  children  are  dying.  It  cannot  remain  this  way.  Some  one  go 
over  to  our  fathers  at  Ttivanashavi  and  see  what  they  have  to  say 
about  this.  It  shall  not  be  this  way."  So  he  called  upon  the  Sand 
Rattlesnake  (Tuwi-tcua)  and  said,  "You  are  strong,  you  go  over 
there.  "  So  the  Sand  Rattlesnake  entered  the  snow  and  tried  to  make 
its  way  through  the  snow,  but  he  had  not  yet  reached  the  place  when 
lie  became  cold  and  tired  and  returned. 

Hereupon  the  Bull-snake  (Lolookong)  was  called  on.  "You  are 
brave,"  the  chief  said,  "you  try  it."  So  the  Bull-snake  put  on  his 
snake  costume  and  made  his  way  through  the  snow,  but  he  had  not 
nearly  reached  the  place  yet  when  he  became  very  tired  and  began  to 
shiver  with  cold;  so  he  returned  also.  The  chief  then  called  upon  the 
Racer  (Taho),  saying, <*.' You  are  not  very  heavy,  you  are  swift,  so  you 
try  it.  Where  there  is  a  bare  place,  not  covered  with  snow,  you  can 
rest  awhile,  and  then  maybe  you  can  get  there."  So  the  Racer  put 
on  his  snake  costume  and  started.  He  also  made  his  way  through 
the  snow,  and  whenever  he  would  be  cold  he  would  shoot  upward  tf 
the  top  and  if  he  saw  any  wood  or  trees  or  grass  protruding  from,  the 
snow  he  would  go  there  and  warm  himself  in  the  sunshine.  Thus  he 
finally  reached  the  place  where  he  was  going  and  found  that  for  quite 
a  distance  around  Ttivanashavi  there  was  no  snow.  It  was  warm 
there,  so  that  even  grass  and  many  flowers  grew.  Here  he  could  run 
swiftly  and  finally  came  upon  the  kiva  in  which  the  Locusts  lived. 

The  ladder  was  protruding  from  the  kiva.  The  Racer  at  once 
descended  the  ladder  and  entered  the  kiva.     "Sit  down,  sit  down," 


March,  1905.    The  Traditions  of  the  Hopi  —  Voth.  219 

the  Locusts  said,  showing  themselves  very  kind.  They  fed  the  Racer 
on  peaches  and  watermelon  and  piki,  made  of  fresh  roasting  ears. 
The  Locusts  sometimes  play  flutes  in  a  ceremony  and  that  was  the 
reason  why  it  was  so  nice  and  warm  there.  So,  while  the  rest  of  tjie 
people  were  freezing  to  death,  the  Locusts  had  the  finest  things  to 
eat.  "Now  then,"  the  Locust  chief  said,  "you  certainly  have  come 
hefe  for  some  reason."  "Yes,"  he  said,  "yes."  "It  has  snowed 
very  heavily  and  we  are  wood-poor,  and  our  children  are  dying  on 
account  of  the  cold,  and  we  have  tried  to  reach  you  and  they  finally 
sent  me  to  see  whether  I  could  not  reach  you,  and  now  I  have  got 
here.  You  have  pity  on  us  and  come  and  assemble  with  us,  but 
come  quickly."  So  they  at  once  began  to  prepare  to  dress  and 
paint  up  and  told  the  Racer  that  in  four  days  they  would  come  over 
and  assemble  with  them.  One  of  the  Locusts  took  a  flute,  went  out 
of  the  kiva  and  blew  the  flute  along  the  tracks  of  the  Racer,  towards 
the  Snake  house.  Returning  to  the  kiva  the  Locust  said,  to  the  Racer: 
"Now  you  can  go  home  and  you  will  not  be  troubled  by  the  snow. 
You  will  find  a  nice  road  and  you  need  not  be  afraid. "  So  the  Racer 
left  the  kiva  and  found  a  nice  path  back  to  the  Snake  house.  He 
now  did  not  get  cold,  and  arrived  there  in  a  short  time. 

When  he  had  entered  the  kiva,  they  asked  the  Racer:  "Did  you 
get  there?"  "Yes,"  the  Racer  replied,  "I  got  there  and  they  told 
m^  that  in  four  days  they  would  be  with  us.  We  should  then  wait 
for  them."  "Thanks,  thanks,  we  are  happy."  And  now  they 
waited  for  the  Locusts.  On  the  fourth  day  in  the  evening  they  came. 
"Come  in,  come  in,"  said  the  Snakes,  who,  however,  had  now  the 
form  of  Hopi,  the  Locusts  having  the  same  form.  One  after  another 
the  Locusts  came  in  with  a  chirping  noise.  They  were  dressed  in 
costumes  made  of  rabbit  skin  blankets,  still  used  by  the  Hopi,  which 
were  very  woolly  and  warm,  and  as  one  after  the  other  of  the  Locusts 
entered  the  kiva  it  became  warmer  and  warmer  in  the  kiva.  The 
Snake  people  finally  began  to  perspire  because  it  had  become  hot  in 
the  kiva. 

Immediately  upon  leaving  their  own  kiva  the  Locusts  had  begun 
to  chirp  through  their  flutes,  and  immediately  the  snow  had  begun 
to  melt  and  to  disappear.  By  the  time  they  had  reached  the  Snake 
kiva  it  had  all  disappeared.  As  soon  as  they  had  entered  the  kiva 
they  lined  up  and  sang  the  following  song,  dancing  while  they  were 
singing  and  shaking  small  rattles : 


2  20    Field  Columbian  Museum  —  Anthropology,  Vol.  VIII. 

DOWNWARD. 

Haaaaaaaow  Inamu,  Haaaaaaaow  Ingumu! 

Hao  my  fathers,  hao  my  mothers! 

Macilanang,  Cakwalanang 

Drab  Flutes,  Blue  Flutes. 

Inamu,  conwak  katcita 

My  fathers,  beautiful  living 

Talaowyahainani  itamuhuhui 

(In)  summer  will  begin  for  us. 

Aaaaahaay  aahaahaay  aaahahahay. 

Talaow  ciwawayina,  taalaow  ciwaywaytimanii. 

(In)  summer  blossoms  wave,  (in)  summer  blossoms  will 

sway. 
Aaaahaayahay  ahaayaaahaaayaay  aaahayaaha  aaaha. 
lyihiyihiyihiyi  iyihiyihiyihiyi. 

UPWARD. 

Hapi  ma  kwangwa-mahu,  duma-mahu  tiyotu 

New  then  (the)  good  locust,  (the)  white  earth  locust  youths. 

Conwak  katcita  talaowyahinani  itamuhuhui. 

Beautiful  living  (in)  summer  for  us  (they)  will  begin. 

Aaaaahaayaay  ahaay  aahaayaay 

Taalaow  shiwawayina,  taalaow  shiwawaytimanii. 

(In)  summer  blossoms  wave,  in  summer  blossoms  will  sway. 

Aaaaahaayaaay  ahaay  aaahaaayaay  aaaahay  aaaha. 

lyihiyihiyihiyi  iyihiyihiyihiyi. 

When  they  were  through  with  their  dancing,  they  immediately 
left  the  kiva,  the  Snakes  thanking  them  profusely.  During  the  same 
night^they[.wenf  back  to  their  home.  It  was  very  hot  in  the  Snake 
house,  so  that  the  people  were  bathed  in  perspiration  and  they  slept 
well  that  night.  In  the  morning,  when  the  sun  rose,  they  went  out  and 
there  was  no  snow,  but  the  ground  was  covered  with  water  from  the 
melting  snow.  After  that  they  were  not  cold  any  more.  They  sat 
in  the  sunshine  and  enjoyed  seeing  the  grass  coming  up.  The  Locusts 
bring  warm  weather,  that  is  the  reason  why  the  priests  often,  when 
they  make  bd,hos  in  winter,  throw  pieces  of  a  locust  on  the  fireplace 
and  burn  it  because  the  smoke. and  odor  bring  warm  weather. 


March,  1905.     The  Traditions  of  the  Hopi  —  Voth.  221 


85.    THE  SQUIRREL  AND  THE  CHIPMUNK.* 

A  long  time  ago  the  Squirrel  and  the  Chipmunk  lived  near  the 
Nose  Gulch  (Pong6yakv6c6) ,  the  Squirrel  living  on  the  north  side 
and  the  Chipmunk  on  the  south  side.  The  two  were  g9od  friends  and 
often  visited  each  other.  Near  by  were  some  peach  orchards,  where 
a  certain  old  man  owned  a  number  of  trees.  There  the  two  would  go 
every  day  and  eat  peaches.  The  Chipmunk  relished  the  peaches, 
while  the  Squirrel  preferred  the  kernels  from  the  stone.  The  Chip- 
munk would  climb  the  trees,  break  open  the  peaches,  and  eating  the 
flesh  of  the  peaches,  throw  down  the  seeds  to  the  Squirrel;  or  the 
Chipmunk  would  also  throw  down  peaches,  which  the  Squirrel 
would  put  in  its  mouth  and  carry  to  a  certain  place  on  the  rock, 
where  the  two  afterwards  would  feast  on  them. 

They  were  careful  that  the  owner  of  the  peach  orchard  would  not 
find  them  there,  because  they  knew  that  the  latter  made  very  desper- 
ate efforts  to  capture  and  kill  them.  One  time  the  Squirrel  said  to 
the  Chipmunk:  "We  ought  to  have  a  little  dance  some  time.  When 
you  go  home  you  try  to  make  a  song  and  then  come  and  sing  it  to 
me,  and  then  when  we  go  to  eat  peaches  again  we  shall  "have  a  little 
dance  there  and  sing  the  little  song."  So  the  Chipmunk  went 
home  and  thought  over  the  matter  and  tried  very  hard  to  compose 
a  song.  Finally  he  concluded  to  make  a  song  about  his  friend,  the 
Squirrel,  and  when  he  was  done  he  went  over  and  sang  it  to  the 
Squirrel.  The  latter  at  first  was  not  very  much  pleased  and  said: 
"Why  you  have  song-tied  me,  you  have  made  a  song  about  me." 
"Yes,"  the  Chipmunk  said,  "I  did  not  know  what  to  sing,  and[^as 
we  always  go  and  eat  peaches  together  and  have  such  a  good  time 
there  and  then  lie  down  on  the  rock  together,  I  thought  I  would 
compose  a  song  about  that.  "  This  satisfied  the  Squirrel.  They  then 
practiced  the  song  together,  which  was  as  follows : 

Lakana,  lakana! 
Squirrel,  squirrel! 
Oyu  nalaa, 
Satisfied  alone. 
Oatu  owaka 
(The)  rock  on  top 
Pushickatcii  — 
Lying  stretched  out ; 
Hinahina,  hinahina. 

'  Told  by  Qoydwainia  (Oraibi) . 


2  22    Field  Columbian  Museum  —  Anthropology,  Vol.  VIII. 

You  have  spoken  correctly,  the  Squirrel  said,  "we  are  living  in 
plenty."  Hereupon  they  went  to  the  peach  orchard  again  to  eat 
peaches  but  found  the  old  man  in  the  orchard,  so  they  waited  a  little 
while  until  he  had  done  his  work  and  had  gone  to  sleep  under  one  of 
the  trees.  They  then  carried  a  great  many  peaches  as  usual,  to  the 
place  on  the  rock  where  they  generally  feasted,  and  after  they  had 
filled  themselves  they  had  a  little  dance,  singing  their  song.  They 
stood  on  their  hind  legs  holding  their  front  paws  upward.  The  old 
man  awoke  from  the  noise  of  the  singing,  and  when  he  saw  them  he 
at  once  knew  that  they  were  the  culprits  who  destroyed  and  carried 
away  his  peaches,  so  he  ran  towards  them,  saying:  "Aha,  why  are 
you  making  noise?  I  have  found  you.  You  are  naughty  and  I  am 
going  to  kill  you, ' '  and  saying  this  he  tried  to  climb  the  rock  upon 
which  they  were.  They  jumped  down,  however,  and  both  rushed 
into  the  house  of  the  Squirrel  at  the  foot  of  the  rock.  The  old  man 
followed  them  and  when  he  saw  where  they  had  gone,  he  waited. 
The  two  were  very  happy  and  laughed  at  their  pursuer.  The  Chip- 
munk looked  up  and  said:  "Aha,  there  he  is  watching  us.  I  am  go- 
ing to  get  out,  pass  him,  and  run  to  my  house.  He  cannot  catch 
me."  "All  right,"  the  Squirrel  said,  "try  it."  So  the  Chipmunk 
rushed  out.  The  man  ran  after  it  furiously,  trying  to  kill  it,  and  had 
almost  overtaken  it  when  the  Chipmunk  had  reached  its  house  and 
rushed  into  it. 

After  that  the  two  did  not  fear  the  old  man  and  continued  to  live 
off  his  peach  orchard,  being  careful,  however,  that  he  did  not  catch 
them.  And  so  ever  since  the  Squirrel  and  Chipmunk  are  not  very 
much  afraid  of  the  Hopi  and  destroy  and  eat  their  peaches.  Had  the 
old  man  at  that  time  killed  the  two,  such  would  not  be  the  case  now. 

86.     A  BET  BETWEEN   THE  COOYOKO   AND  THE   FOX.' 

Aliksai!  In  Shupaulavi,  north  of  the  village,  is  a  bluff  where 
there  is  a  place  called  C6oyoko  House  (C6oyok-ki).  Here  the  Cooyo- 
ko  lived.  One  time  a  Fox,  who  was  very  handsome,  came  along, 
and  the  Cooyoko  Uncle  (Tahaam)  was  sitting  on  the  edge  of  the  bluff 
when  the  Fox  came  along.  The  sun  had  not  yet  risen,  and  the  Cooyoko 
was  sitting  and  waiting  to  watch  the  sunrise.  "Come  here,"  he  said 
to  the  Fox,  "come  to  me  here."  "All  right,"  the  Fox  said,  and 
came.  "Sit  down,  sit  down  with  me,"  the  Cooyoko  said,  which  the 
Fox  did.  "Now,"  the  C6oyoko  continued,  "let  us  have  a  contest 
and  see  upon  whose  song  the  sun  will  rise.     The  one  that  loses  shall 

1  Told  by  Sikdletstiwa  (Shupalilavi).    * 


.March,  1905.     The  Traditions  of  the  Hopi  —  Voth.  223 

be  killed  with  this  knife  here,"  which  the  Cooyoko  had.  "O  my!" 
the  Fox  said.  "Yes,"  the  Cooyoko  said,  "let  us  have  a  contest." 
"All  right,"  the  Fox  said,  "be  it  so.  You  sing  first."  So  the 
Cooyoko  sang  the  following  little  song: 

To  —  ishkakolitai  to  — r  ishkakolitai 

Aaaha,  iiihi — ' 

and  then  said  to  the  Fox:  "Now,  you  sing,  too,"  whereupon  the  Fox 
sang  the  following  song: 
Ishka!  Ishka! 

Hereupon  the  C6oyoko  repeated  his  song.  The  sun  by  this  time 
was  just  about  to  loom  up.  "Now  you  sing  again,"  he  said  to  the 
Fox,  whereupon  the  latter  repeated  his  song,  and  when  he  was  sing- 
ing, the  sun  loomed  upon  the  horizon.  So  he  had  won  the  contest. 
"Alas!"  the  Cdoyoko  said,  "well  now,  I  have  wanted  it  this  way  and 
you  have  beaten  me.  Be  it  so  then. "  The  knife  was  lying  by  their 
side,  so  the  Fox  took  it,  approached  the  C6oyoko,  and  cut  the  latter 's 
throat.     And  so  the  latter  died  over  a  bet. 

87.    THE   LITTLE   GRAY  MICE   AND  THE   LITTLE   BROWN  MICE.^ 

A  long  time  ago  the  Little  Gray  Mice  (Povdyamu;  lived  at  Tum- 
ble Down  Bluflf  (Tukwishahpukpu),  south-east  of  the  village,  and  the 
Little  Brown  Mice  (Pavavumshamu)  lived  at  Chir6ve,  west  of  the 
village,  far  down  the  mesa.  The  two  kinds  of  mice  were  on  friendly 
terms  at  that  time.  During  the  night  they  would  come  to  the  vil- 
lage and  whenever  one  would  find  hidden  away  in  jars  or  packed 
away  in  the  rooms,  com,  etc.,  it  would  invite  the  others  and  then 
they  would  come  and  carry  away  the  food  to  their  holes.  This  they 
did  a  long  time.  The  two  kinds  of  mice  would  often  visit  each  other 
and  dance  together.  They  would  usually  sing  the  following  song, 
both  parties  it  seems  generally  using  the  same  words: 

Talawyayna  talawyaynaaa 
It  begins  to  dawn,  it  begins  to  dawn. 
Ahaha,  ihihi.     Talawyayna,  talawyaynana, 
Yaoohoo,  oohia,  ahaha  ihihi. 

One  time  one  of  the  Gray  Mice  had  found  something  very  good  to 
eat,  perhaps  peaches,  and  ran  over  to  the  Brown  Mice,  saying:  "I 
have  found  some  good  food  and  I  have  already  made  a  hole  in  the 
cover  so  that  we  can  get  at  it. "     Hereupon  they  all  came  from  both 

*  The  words  in  both  of  the  songs  are  obsolete  and  no  longer  understood. 
'  Told  by  Qoyiwaima  (Oralbi). 


2  24    Field  Columbian  Museum  —  Anthropology,  Vol.  VIII. 

places,  but  when  they  were  carrying  their  food  away  to  their  houses 
they  commenced  to  quarrel  over  it  and  had  a  great  fight.  Many 
were  bitten,  although  none  were  killed.  After  a  few  days  the  Gray 
Mice  went  over  to  the  Brown  Mice  again,  entered  their  kiva  and 
danced.  They  changed  their  song  somewhat,  however,  singing  as 
follows : 

Talawyayna,  talawyayna. 

It  begins  to  dawn,  it  begins  to  dawn. 

Ahaha  ihihi, 

Talawyayna,  talawyayna,  ahaha,  ihihi, 

Yaoohoo  oohio. 

Pas  nu  pawupshat  wupashurut 

Very  I  (of)  big  mice,  long  tails 

Mamkashi,  (afraid).  Pi  nuu,  pi  nuu!     O!  I!  O!  I! 

Yaoohoo  oohia 

Pas  nu  yan  toonumkat  mamkashi 

Very  I  thus  whistlers  afraid  (of) 

Pi!  nuu!  pi,  nuu!  Pu  yaami!  Pu  yaami. 

0!  I!  O!  I!     Now  off!  now  off ! 

When  they  were  through  singing  they  rushed  out  of  the  kiva 
back  to  their  home.  The  Brown  Mice  laughed  at  them,  saying:  "Aha, 
they  are  afraid  of  us."  The  two  kinds  of  mice  have  never  been  on 
good  terms  since,  and  from  that  time  they  began  to  scatter  out 
through  the  fields  and  through  the  houses,  and  that  is  the  reason 
why  they  now  may  be  found  everywhere. 

88.  THE  BADGER  AND  THE  SMALL  GRAY  MICE.^ 

A  long  time  ago  a  Badger  lived  north  of  the  village  of  Orafbi.  He 
was  a  doctor  and  the  people  used  to  go  to  him  seeking  aid  and  cure 
for  their  various  ailments.  The  place  where  he  lived  was  called  Bad- 
ger Burrow  (Honan  Yaha) ;  the  Small  Gray  Mice  (Tucanhomihtci) , 
or  rather  many  of  them,  lived  west  of  Orafbi  at  a  place  called  Big 
Hill  (Wopdchmo). 

One  time  the  Hopi  were  on  a  hunt  west  of  this  place,  where  those 
Mice  lived,  and  as  ill  luck  would  have  it,  one  of  the  hunters  hit  another 
one  with  his  boomerang  and  broke  his  leg.  Nobody  seemed  to  take 
interest  enough  in  the  unfortunate  man  to  care  for  him,  so  he  tried 
to  get  home  the  best  he  could.  Seeing  a  light  at  the  aforesaid  Big 
Hill,  he  made  for  that  place  and  found  an  underground  room  similar 
to  the  Hopi  kfvas.     In  it  he  observed  a  number  of  small  people  like 

1  Told  by  Qoydwaima  (Oraibi). 


March,,  1905.     The  Traditions  of  the  Hopi  —  Voth.  225 

children.  They  at  once  noticed  him,  saying:  "Somebody  is  looking 
in  here,"  and  invited  him  to  come  down.  "How  can  I  come  in?" 
he  said.  "What  is  the  matter  with  you?"  they  asked, to  which  he 
replied:  "My  thigh  bone  is  broken."  So  one  of  the  small  men  went 
up  the  ladder  and  carried  the  lame  man  down,  placing  him  on  the 
floor  north  of  the  fireplace.  Two  rabbits,  which  the  man  had  killed 
and  brought  with  him  from  the  hunt,  he  left  outside.  The  people 
pitied  the  poor  man  and  said:  "So  this  has  happened  to  you." 
"Yes,"  he  answered,  "could  not  one  of  you  hunt  me  up  a  doctor?" 
Whereupon  one  of  the  small  men  whispered  to  another  one:  "Let's 
repair  the  leg  for  him."  "All  right,"  he  answered,  who  was  a  chief. 
Hereupon  a  door  was  opened  on  the  north  side  of  the  kiva  which  led 
into  another  room,  and  all  the  small  people,  who  seemed  to  be  chil- 
dren, were  sent  into  that  small  room.  One  of  the  men,  who  took 
care  of  the  fire  at  the  fireplace,  remained  with  the  sick  man.  The 
one  who  remained,  presently  called  out:  "Now  come  in  here,"  where- 
upon a  very  great  number  of  the  Mice  entered  the  room,  crowded 
around  the  patient,  covering  him  completely,  and  commencing  to 
rub  him  all  over  the  body  and  otherwise  worked  on  and  about  him, 
and  in  that  way  plied  their  art  as  doctors  upon  the  patient  that  had 
so  unexpectedly  dropped  in  upon  them.  All  at  once  they  all  ran 
away,  entered  another  room  again,  and  the  man  found  that  his  leg 
had  been  made  well.  He  was  very  happy  and  leaving  the  two  rabbits 
as  a  remuneration,  he  went  home  to  the  village.  The  people  knowing 
that  his  leg  had  been  broken  the  previous  day,  were  surprised  to  see 
him  well  and  inquired  who  had  cured  him.     He  told  them. 

The  Badger,  who  lived  north  of  the  village,  heard  about  it  and 
became  very  jealous  and  angry  about  the  matter.  The  man  whose 
leg  had  been  healed  by  the  Mice  said  to  the  people,  that  the  "Old 
Man  Badger"  was  somewhat  behind.  It  had  been  those  Mice  who 
had  cured  him  and  what  was  more,  they  had  not  asked  for  any  pay, 
whereas,  the  Old  Man  Badger  always  asked  something  for  his  ser- 
vices, meat,  cactus  bulbs,  etc.,  and  he  advised  people  who  ever  had 
any  ailments,  to  go  to  these  Mice  physicians  that  lived  west  of  the 
village,  and  had  cured  him.  The  Old  Man  Badger  did  a  great 
deal  of  thinking  over  the  matter  and  was  angry.  Finally  he  con- 
cluded that  he  was  going  to  test  the  knowledge  of  the  Mice  doctors. 
"  I  am  going  to  feign  sickness  and  shall  call  them  over,  and  if  they  can 
tell  me  my  ailment,  I  shall  believe  in  them. "  So  he  feigned  sickness; 
placed  some  pelts  and  blankets  on  the  floor  and  a  bowl  by  his  side, 
and  laid  down.  In  order  to  make  it  appear  that  he  was  very 
sick  he  took  a  little  nourishment  in  the  morning    only  and  kept 


226    Field  Columbian  Museum  —  Anthropology,  Vol.  VIII. 

expectorating  into' the  bowl.  This  he  did  for  three  days;'at  the  end 
of  which  he  looked  very  tired  and  exhausted.  So  he  called  some  one 
who  was  passing  by  and  said  to  him:  "You  go  over  there  to  those  Mice 
doctors  and  fetch  them  here,  because  I  am  very  sick. "  vSo  this  man 
went  over  and  told  them  that  that  poor  Old  Man  Badger  was  very 
sick  and  seemed  to  be  dying,  and  that  they  should  have  pity  on  him 
and  come  over  there  the  next  day.  Having  delivered  this  message 
to  them,  he  returned  to  his  home.  They  were  willing,  and  their 
chief  taking  the  lead,  they  went  to  the  mesa,  passed  by  the  village 
on  the  north  side,  along  the  edge  of  the  mesa,  to  the  dwelling  of  the 
Badger.  This  dwelling  consisted  of  a  kiva  like  the  Hopi  kivas  of 
to-day.  The  Badger  was  still  angry  and  had  hidden  a  stick  under 
his  bed.  The  mice,  however,  had  brought  no  medicines  with  them. 
Arriving  at  the  kiva,  the  chief  went  down  the  ladder  first,  passing  by 
the  east  side  of  the  fireplace  to  the  bed  of  the  patient.  He  was  fol- 
lowed by  his  companions,  of  whom  there  were  many,  who  also  crowded 
around  the  bed  of  the  sick  doctor.  The  latter  was  groaning  very 
much,  acting  as  if  he  was  about  to  die.  The  chief  of  the  Mice  doctors 
then  began  to  sing  the  following  song  in  which  he  was  accompanied 
by  all  the  others : 

Cowiskwi  naiukwiwiwaa ! 

Rabbit  meat  cook  for  us ! 
To  which  the  Badger  replied  in  a  faint  voice : 

Ham  pai  pi  pam  himuu  shulawu. 

Oh  why  this  something  all  gone. 

The  Mice  kept  slowly  moving  on  in  a  circle  and  soon  commenced  to  sing 

Aahai!  aahai!  Ayam  hapiii, 

Honanyahay  epee 

At  the  Badger  burrow  over  there. 

Honanwuhatka 

The  Badger  Old  Man 

Tucun  Homihtcit 

The  Tucan  Homcihtci 

Aotuhik  unangwyat 

A  doctor  to  be  believed 

Aonawotcniekae 

Because  he  heard 

Naloshwat  aknachangkwainitaa  Hahahaha 

Four  times  he  fasted 

Hainawa  Hainawa      1  ,, 

TT  .  TT  •  r  No  meaning. 

Hainawa  Hainawa     J 


March,  1905.     The  Traditions  of  the  Hopi  —  Voth.  227 

Free  rendering: 

At  the  Badger  burrow  the  Badger 
Old  man  heard  that  the  Tusan 
Homihtsi  believed  himself  to  be  a 
Doctor  and  hence  fasted  four  days. 

The  Mouse  doctor  sang  this  in  order  to  let  the  Badger  know  that  he 
had  at  once  detected  the  fraud.  Being  through  with  the  singing,  he 
told  the  Badger  that  nothing  was  the  matter  with  him;  as  soon  as  he 
would  eat  something  he  would  get  well. 

While  they  were  singing  they  had  kept  slowly  going  around  the 
bed  of  the  sick  doctor  and  when  they  were  through  with  their  singing 
they  had  reached  the  ladder.  The  leader,  after  having  given  the  Badger 
his  opinion  as  mentioned  above,  at  once  ascended  the  ladder,  being 
followed  by  all  the  others.  The  Badger  was  very  angry  by  this  time, 
and  grabbing  the  stick  which  he  had  hidden  under  his  bed,  he  began 
to  strike  at  some  of  the  Mice,  but  as  he  had  fasted  so  long,  and  the 
Mice  jumped  around  in  the  kiva  and  up  the  ladder  very  fast,  he  failed 
to  hit  any  of  them.  He  tried  to  follow  them,  but  failed  to  catch  and 
kill  any  of  them  for  the  same  reason.  But  some  of  the  younger  Mice 
could  not  keep  up  with  the  older  ones  while  they  were  running  to 
their  home,  being  chased  by  the  Badger,  so  they  scattered  out,  and 
not  being  able  to  find  their  way  home,  they  dug  holes  for  themselves, 
and  that  is  the  reason  why  these  mice,  "H6mihtsi,"  are  now  living 
all  over  the  country.  The  Badger  is  the  cause  of  this  scattering  of 
these  Mice. 

But  these  new  settlers  had  nothing  to  eat,  so  they  went  to  hunt 
food,  and  wherever  they  came  upon  some  seed  or  plant  they  would 
appropriate  them,  and  to  this  day,  wherever  the  Hopi  plant  some- 
thing, these  Mice  will  come  and  eat  it.  If  that  Old  Man  Badger  had 
not  scattered  them  at  that  time  they  would  not  be  all  over  the  country 
now,  but  would  still  be  living  at  the  one  place  west  of  the  village,  where 
they  had  their  home  at  that  time.  But,  on  the  other  hand,  if  any 
Hopi  works  in  his  field  or  travels  anywhere,  or  is  away  from"  his  village 
for  any  purpose,  and  if  he  becomes  sick,  or  gets  hurt,  these  Mice  in  an 
unseen  secret  way  take  care  of  him  so  that  he  does  not  die;  but 
they  do  not  come  to  the  village  to  take  care  of  any  sick. 


228    Field  Columbian  Museum  —  Anthropology,  Vol.  VIII. 


89.  THE  BADGER  AND  THE  SMALL  GRAY  MICE.* 

Long  ago  the  Badger  and  the  Small  Gray  Mice  (Tuc^n  homihtci) 
were  Hopi,  but  they  were  very  bad  and  hence  became  these  two 
animals.  They  were  both  doctors.  The  Badger  doctor  cured  people 
mostly  by  herbs,  of  which  he  made  decoctions  and  lotions,  etc.  The 
Mice  effected  their  cures  by  singing,  rattling,  rubbing,  and  by  kneading 
the  bodies,  scraping  the  skins,  and  by  other  means  of  sorcery. 
These  two  were  rivals,  and  the  Badger  doubted  whether  his  rival,  the 
Mouse,  really  knew  anything  about  diseases  and  medicine,  so  he 
decided  to  try  him.  One  time  he  fasted  for  four  days  and  four  nights, 
and  when  he  had  become  very  weak  he  sent  for  his  rival,  the  Mouse. 
The  latter  brought  with  him  a  rattle,  a  buckskin,  in  which  he  had 
some  medicines  wrapped  up,  and  also  a  small  medicine  bowl.  In  the 
latter  he  made  a  mixture  containing  different  medicines.  This  he 
placed  beside  the  couch  where  the  Old  Man  Badger  was  lying  and 
then  sang  the  following  song,  accompanying  it  with  his  rattle : 

Hininiya,  hininiya! 

Uma  wurz,  Tusan-Homihtci, 

You,  of  course,  a  small  gray  mouse, 

Honan  Wunhtakat 

Badger  Old  Man, 

Tucan-Homihtci  tuhikunagwyat 

The  Tucan  Mouse  a  medicine  man  heart 

Aaahiin  nawotniqo. 

(That)  something  (in  order)  to  find  out, 

Naloshtalat  aonachoongkwainiita. 

Four  days  (you)  fasted. 

Aayoooo,  ayoayo. 

Aayoooo,  ayoayo,  ayayo. 

After  he  was  through  singing  he  told  his  rival,  the  Old  Man 
Badger,  that  he  should  eat  well  and  then  he  would  get  well,  and  then 
laughingly  left.  The  Old  Man  Badger  was  astonished  and  said  to 
hir^self:  "I  did  not  know  that  he  could  look  inside  of  me.  He  is 
certainly  a  great  doctor."  Hereupon  he  ordered  something  to  eat 
and  got  well. 

1  Told  by  Lomdvantiwa  (Shupaiilavi). 


March,  1905.    The  Traditions  of  the  Hopi  —  Voth.  229 


90.    THE   MICE,   THE  OWL,  AND  THE   HAWK.* 

A  long  time  ago  a  little  Mouse  (H6mihtci)  lived  south  of  the 
village  of  Oraibi  at  Scent  Hill  (Hovakapchomo),  because  a  certain 
herb  called  hovd,kpi' — that  which  has  an  odor — was  growing  there 
in  great  abundance.  Near  by,  on  top  of  the  rocks  south  of  Oraibi, 
lived  a  big  Owl  that  seemed  to  be  determined  to  kill  the  little  Mouse. 
The  Owl  would  frequently  be  flying  around  the  hole  of  the  Mouse, 
sometimes  when  the  latter  was  outside  darting  towards  it,  so  that  the 
Mouse  often  had  a  narrow  escape  from  death.  The  latter  made 
various  plans  to  protect  itself.  Finally  it  went  to  get  a  number  of 
sticks  from  a  weed  called  Tave.'  These  the  Mouse  pointed  at  the 
end  and  placed  in  the  ground  all  around  the  hole,  so  that  the  points 
were  protruding  from  the  earth.  One  night  the  Owl  again  swiftly 
flew  down  towards  the  hole  trying  to  catch  the  little  Mouse,  which 
was  running  about  between  the  stakes.  One  of  the  sticks  pierced 
the  Owl's  breast  and  killed  it.  The  Mouse  at  once  went  to  work  and 
pulled  out  all  the  Owl's  feathers  and  carried  them  into  its  hole,  tying 
some  of  them  into  little  bunches.  "But  what  shall  I  do  with  all 
these  feathers?"  it  asked  itself.  "I  am  going  to  get  my  neighbors 
together  and  arrange  a  dance." 

So  after  dark  the  Mouse  went  out  and  called  out:  "You,  my  neigh- 
bors who  live  here,  come  here  to  my  house  quickly."  So  a  great 
many  Mice  at  once  assembled  in  the  house  of  the  one  who  had  invited 
them  and  asked:  "Why  do  you  want  us  here?"  "Yes,"  the  Mouse 
answered,  "I  have  killed  this  Owl  here  and  do  not  know  what  to  do 
with  all  the  feathers,  so  I  thought  we  would  have  a  dance  and  dress 
up  in  these  feathers,  and  that  is  the  reason  why  I  called  you  in." 
Hereupon  it  distributed  all  the  feathers  and  all  made  little  bunches 
of  them  and  tied  them  on  their  heads.  They  concluded  that  early 
in  the  morning  they  would  have  a  dance,  and  one  they  requested  to 
make  a  song  (ydwaata).  The  following  song  was  soon  prepared,  and 
then  all  practiced  it  so  that  they  might  be  acquainted  with  it  in  the 
dance : 

Tuhuckan  chohona,  tuhuckan  chohona; 

Dancing  busily,  dancing  busily; 

Chonanikae, 

To  be  busy  again. 

Aha ! ahahaha ! 

•  Told  by  OoyAwaima  (Oraibi) . 

'  Artemisia  filifolia  Torrey. 

'  Sarcobatus  vermiculatus  Torrey. 


230    Field  Columbian  Museum  —  Anthropology,  Vol.  VIIL 

The  meaning  is  that  they  dance  in  order  to  bring  about  an  oppor- 
tunity to  get  at  some  seeds  and  kernels  again. 

By  this  time  it  was  morning  and  a  number  of  them  were  sent 
after  some  more  sticks,  which  were  again  pointed  and  thrust  into  the 
ground  in  the  same  manner  as  the  first  sticks  had  been  put  in,  only 
somewhat  farther  away  from  the  house  (hole)  of  the  Mouse.  This 
was  done  for  protection  in  case  any  more  Owls  should  be  around 
while  they  were  dancing.  They  then  tied  the  larger  feathers  of  the 
dead  Owl  in  a  large  bunch  and  set  it  in  the  center  of  the  inclosure. 
This  was  to  serve  to  them  as  a  tiponi,  around  which  they  were 
going  to  perform  their  dance.  They  then  got  ready  for  the  dance. 
Though  they  were  only  small  they  had  large  bunches  of  feathers 
(nakwas)  on  their  heads.  The  leader  held  a  little  bow  with  some  tiny 
arrows. 

The  daiice  that  they  were  performing  was  an  imitation  of  the  dance 
of  the  Mdmchitu  Fraternity.  They  were  very  careful  to  keep  within 
the  limits  of  the  sticks  that  they  had  put  in  last.  While  this  dance 
was  going  on,  a  large  Hawk  was  sitting  on  a  rock  south  of  Oraibi. 
"Aha,"  he  said,  "there  is  something  going  on  somewhere.  The  Mice 
are  enjoying  themselves."  He  at  once  swooped  down  on  them,  ig- 
noring the  pointed  sticks,  as  he  was  very  strong,  and  killed  a  great 
number  of  Mice,  taking  one  in  each  talon.  These  he  carried  to  Ish- 
movala,  a  rock  west  of  Oraibi,  on  the  top  of  which  he  devoured  them. 

Those  that  had  not  been  killed  rushed  awav  into  their  houses. 


91.     THE   SPARROW-HAWK   AND  THE  HAKWA.* 

A  long  time  ago  the  people  lived  in  Oraibi  and  in  Shong6pavi. 
A  little  distance  north-east  of  Oraibi,  at  a  place  called  Sparrow-Hawk- 
Catching-Place  (KalAtipka),  lived  a  little  Sparrow-Hawk.  Farther 
down  in  the  rock  lived  a  large  Hdkwa.^  The  Sparrow-Hawk  cauglt 
many  lizards^  for  its  brood,  but  would  never  attempt  to  catch  tlie 
HAkwa,  so  that  the  latter  began  to  think  the  Sparrow-Hawk  was 
afraid  of  it,  and  remarked  on  it.  "Why  is  that  little  Sparrow-Hawk 
afraid  of  me?"  he  asked.  "I  am  so  fat,  and  I  am  sure  the  Sparrow- 
Hawk  is  very  anxious  to  have  me,  but  he  is  afraid  of  me."  These 
thoughts  the  HAkwa  soon  put  into  a  song  and  teased  the  little  Sparrow- 
Hawk  by  singing  the  following  song,  dashing  into  a  large  crack 
in  the  rock  as  soon  as  it  had  sung  the  last  word  of  the  song : 

'  Told  by  Qoydwaima  (Oraibi) . 

2  A  species  of  lizard  of  a  dirty  color. 

^  Ktikutsa,  a  smaller  kind  than  the  Hftkwa.  and  green, 


March,  1905.     The  Tr.\ditions  of  the  Hopi  —  Voth.  .  231 

I  Kalavocnayu,  My  kidney, 

Ani  wihu  qoyiotaka,  (Having)  on  fat  very  much, 

Hav  alihi  alihi      )  ^,  .  , 

-,  '       ,.,  .    ,.,  .     ;  No  special  meaning. 

Haay  alihi  alihi,    ^  ^  . 

Ahao  hanaki '  Aha!  covets  (them). 

This  somewhat  irritated  the  Sparrow-Hawk,  who  warned  the 
HJlkwa  in  the  following  words:  "Why  are  you  talking  there;  I  am 
not  afraid  of  you;  I  could  kill  you  if  I  wanted  to  do  so,  but  I  do  not 
want  you,  you  are  dirty."  Soon  the  Hakwa  came  out  and  sang  the 
same  song  again.  The  Sparrow-Hawk  became  more  angry  and  re- 
peated its  warning.  The  little  bird  then  began  to  make  plans  to 
kill  the  HAkwa,  but  did  not  know  just  how  to  go  about  it,  but  when 
the  latter  had  sung  the  song  four  times  the  Sparrow-Hawk  was  very 
angry  and  was  determined  to  kill  the  HAkwa. 

By  this  time  the  young  Sparrow-Hawks  in  the  nest  had  become 
large  enough  to  be  able  to  fly,  so  the  mother  told  them:  "Let  us  kill 
that  Hdkwa  down  there.  He  has  made  me  very  angry  and  says  I 
am  anxious  to  have  him,  and  am  afraid  of  him.  Now,  I  want  to  kill 
him."  Hereupon  he  instructed  one  of  the  young  Hawks  to  follow 
him  to  the  top  of  the  rock.  Here  he  placed  the  little  Hawk  on  the 
same  stone  where  he  had  always  been  sitting  when  the  HAkwa.  had 
angered  him,  and  then  flew  away. 

The  HAkwa  again  came  out  of  the  crack,  and  mistaking  the  young 
Sparrow-Hawk  for  the  old  one,  he  began  in  a  taunting  manner  to  sing 
his  song.  The  Sparrow-Hawk  had  in  the  meanwhile  made  a  large 
circuit,  and  just  as  the  Hakwa  was  singing  the  word  "Hanak"  the 
Sparrow-Hawk  swooped  down  on  him  saying:  "What,  are  you  singing 
again !  I  am  not  afraid  of  you ;  I  am  going  to  kill  you  now  and  then 
we  are  going  to  devour  you."  Hereupon  he  grabbed  him  with  both 
talons  and  killed  him,  and  took  him  home  to  his  nest.  He  found  that 
the  Hdkwa  was  indeed  very  fat.  Then  he  and  his  brood  lived  upon 
the  H^kwa  until  the  latter  were  large  enough  to  leave  the  nest  and 
take  care  of  themselves. 

92.     THE  SPARROW-HAWK   AND  THE  GRASSHOPPERS.^ 

Haliksai!  A  long  time  ago  a  Sparrow-Hawk  lived  at  Kaldtipka, 
somewhat  northwest  of  Oraibi.  The  Sparrow-Hawk  had  some 
children,  so  every  day  the  Sparrow-Hawk  mother  would  go  to  hunt 
some   food   for  her  children.     Close   by   were   many   grasshoppers. 

1  The  last  word  is  sunR  with  a  quick  rising  inflection. 
*  Told  by  Wikvaya  (Oraibi). 


232    FiKLD  Columbian  Museum  —  Anthropology,  Vol.  VIII. 

These  the  Sparrow-Hawk  would  capture  and  take  them  to  her  nest 
for  her  brood.  At  other  times  she  would  go  and  hunt  some  Praver 
Beetles  (hohoyahtu).  The  mothers  of  the  Beetles  and  of  the  Grass- 
hoppers were  very  unhappy.  They  saw  that  the  3^oung  Sparrow- 
Hawks  were  growing  fast  but  their  children  were  disappearing. 

One  morning  the  Grasshopper  mother  sneaked  out  of  her  house 
and  looked  up  and  saw  the  Sparrow-Hawk  mother  sitting  again  near 
her  nest.  The  Sparrow-Hawk  mother  saw  the  Grasshopper  and 
swooped  down  upon  it  and  caught  it.  The  Grasshopper  mother  began 
to  moan  in  the  following  manner: 

Takakalatu  Manakalatu 

(The)  man  Sparrow-Hawks,  maiden  Sparrow-Hawks, 

Itimui  yukumanta 

My  children  have  gotten. 

Oh!  Oh! 

The  Sparrow-Hawk  then  released  the  Grasshopper  mother  and  re- 
turned to  her  nest.  Soon  some  Hopi  children  came  along  and  began 
to  capture  the  little  Grasshoppers.  The  Grasshopper  mother,  seeing 
it,  told  them  they  should  not  take  them,  but  they  should  go  and  catch 
the  young  Sparrow-Hawks  and  take  them  along.  So  they  went  to 
the  house  of  the  Sparrow-Hawk  and  took  the  young  Sparrow-Hawks 
and  took  them  along  to  the  village. 

93.     THE   CROW   AND   THE    HAWK.' 

Aliksai!  At  Macdhtoika  the  Crow  was  living.  She  had  three 
children.  South  of  Munaovi  lived  the  Hawk.  'He  had  four  children. 
They  were  always  hunting  some  food  for  their  children,  the  Hawk 
hunting  rabbits,  little  squirrels,  etc.,  while  the  Crow  hunted  lizards, 
snakes,  mice,  etc.  One  time  as  they  both  were  hunting  some  food  for 
their  children,  they  met  in  the  valle}^  east  of  Oraibi.  "Come  here," 
the  Crow  said.  "Very  well,"  the  Hawk  replied.  "  What  do  you  want 
with  me?"  "What  do  you  think?"  the  Crow  said,  "we  want  to  be 
friends,  and  that  is  the  reason  I  have  called  you."  "Very  well,"  the 
Hawk  replied.  "You  come  and  visit  me  to-morrow,"  the  Crow  said, 
"and  I  shall  prepare  something  good  to  eat  for  you." 

Hereupon  they  parted  and  continued  their  hunt.  In  the  evening 
they  both  arrived  at  their  homes.  The  Hawk  brought  for  his  children 
a  rabbit,  which  he  cut  up  for  them  and  fed  them.  They  enjoyed  the 
prey  and  then  slept  well  all  night.  The  Hawk  was  thinking  about  the 
visit  that  he  was  to  make  at  his  friend's  house  the  next  day,  and  he 

I  Told  by  Kwdyeshva  (Oraibi). 


March,  1905.     The  Traditions  of  the  Hopi  ■ —  \'oth.  233 

was  thinking  about  the  good  food  that  the  Crow  had  promised  to  pre- 
pare. Early  in  the  morning,  before  he  had  eaten, the  Hawk  went  over 
to  his  friend.  The  latter  was  cooking  some  food  already,  and  when 
it  was  done  he  placed  it  before  the  Hawk.  It  was  a  loWokong,  cut 
up  into  pieces.  The  lolAokong  had  been  very  fat  so  that  it  was  very 
fatty  food,  but  the  Hawk  did  not  relish  it.  It  smelled  very  strong. 
So  he  only  pretended  to  eat,  reaching  his  hand  towards  the  vessel  and 
back  to  his  mouth  without  taking  any  food.  After  he  had  done  that 
for  a  while  he  said  to  his  friend  that  he  was  satisfied,  as  he  had  eaten 
much,  but  he  spoke  a  falsehood. 

After  they  had  eaten  they  conversed  together  a  long  time,  talking 
especially  about  their  hunting.  The  Crow  had  a  great  many  lizards, 
snakes,  grasshoppers,  and  beetles  in  her  house,  which  filled  the  house 
with  odor.  The  Hawk,  not  being  used  to  this  odor,  did  not  enjoy 
his  stay  there  at  all,  because  it  smelled  so  strongly.  ■"  Towards  evening 
he  returned  to  his  house,  first  inviting  his  friend,  the  Crow,  to  come 
and  visit  him  the  next  day,  and  promising  that  he  would  also  prepare 
some  good  food  for  her.  In  the  evening,  when  the  rabbits  are  out,  he 
hunted  some  rabbits  and  brought  them  to  his  children,  who  were  very 
happy  over  them.  After  they  had  eaten  them,  they  slept.  The  Crow 
was  thinking  during  the  night  about  her  visit  at  her  friend's  house, 
and  about  the  good  food  that  she  was  promised.  Early  in  the  morn- 
ing, without  having  partaken  of  any  food,  she  proceeded  to  her 
friend's  house. 

The  Hawk,  remembering  the  food  that  he  had  received  at  the 
Crow's  house,  and  which  he  had  not  relished,  only  cooked  the  skins 
and  intestines  of  the  rabbits,  preparing  a  food  of  these  for  his  friend. 
When  the  latter  arrived  she  asked:  "Is  somebody  at  home?"  "Yes," 
the  Hawk  replied,  "come  in.  Sit  down."  Hereupon  he  set  the  food 
which  he  had  prepared  before  the  Crow,  and  as  the  Crow  likes  almost 
anything,  she  relished  the  food  very  much.  The  Hawk  had  thought 
she  would  not  eat  any  of  the  food,  but  she  ate  heartily  of  it.  They 
talked  all  day  together,  and  then  in  the  evening  the  Crow  returned 
to  her  house  and  she  is  still  living  there,  hatching  her  young,  while 
the  Hawk  is  still  living  at  the  same  place,  where  he  also  hatches  his 
broods. 


234    Field  Columbian  Museum  —  Anthropology,  Vol.  VIII. 

^4.     THE    RED   EAGLE   SONG.» 

Haliksai!  A  long  time  ago,  when  people  lived  in  all  the  seven  Hopi 
villages,  and  also  at  Sikydtki,  Red  Eagle  and  his  wife  lived  on  the 
bluff  running  westward,  north  of  Sikyatki.  He  had  four  children. 
He  lived  on  a  small  steep  bluff  called  Kw^katpe.  One  time,  early  in 
the  morning,  they  had  a  dance  and  sang  the  following  song: 

Pu  turzh  huvam,  umuh  totim! 
Now  then  come  here,  your  youths! 
Kuywaman  ayalalwaahahay. 
(To)  behold  send  them! 
Ura  conwayningwu 
Why  pretty 

Kwakatpe  palakwayo  titooya 
At  Kwakatpe  (the)  Red  Eagle  hatches  children. 
Ura  vungve  tutunglainingwu. 
Why  when  grown  up  (they)  are,  ask  for  them. 
Haooo  talti !  talti ! 
Ah,  it  has  dawned!  It  has  dawned! 
Haooo,  talti!  talti! 
Ah,  it  has  dawned!  It  has  dawned! 

Kwa — !  (Here   they   all   flew   upward   a   little   way   and 
alighted  again). 

One  of  the  men  from  Sikyatki  heard  them  singing  and  saw  them 
dance  and  told  his  people  about  it.  They  soon  afterwards  went  and 
captured  the  small  Eagles,  and  forever  afterwards  they  used  to  get 
young  eagles  there,  the  feathers  of  which  they  used  for  their  prayer- 
offerings,  masks,  etc. 

95.     THE    RED   EAGLE   AND   THE  OWL.' 

Over  yonder  at  Owl  Gulch  (Mongwupcovo)  lived  a  large  Owl  with 
her  children,  and  north  of  there  at  a  bluff  lived  a  Red  Eagle  (Pald- 
kwyaho),  who  also  had  children.  The  two  were  great  friends.  The 
Eagle  always  hunted  during  the  day.  He  often  told  his  friend  to  go 
with  him  on  a  hunt,  but  as  his  friend,  the  Owl,  could  not  go  during 
the  day,  they  never  hunted  together.  One  time  the  Eagle  visited  his 
friend  and  found  the  latter  sound  asleep  during  the  day.  He  sat 
down  and  waited.     Finally  he  scratched  the  Owl  a  little  with  his 

'  Told  by  Puhunomtiwa  (Oraibi). 
1  Told  by  Kwdyeshva  (Oraibi). 


March,  1905.     The  Traditions  of  the  Hopi  • —  Voth.  235 

talons,  but  the  Owl  did  not  notice  it.  He  then  took  hold  of  his  eye- 
brows and  lifted  his  eyelids,  but  the  Owl  did  not  notice  anything. 
He  then  took  hold  of  the  whiskers  of  the  Owl  and  pulled  out  a  few 
hairs,  whereupon  the  Owl  got  awake,  saying,  "Ishana!  Why  do  you 
do  that  way  to  me?"  "We  wanted  to  go  hunting,"  the  Eagle  re- 
plied, "and  now  you  are  sleeping.  You  get  up  and  we  shall  go 
hunting." 

The  Owl  was  willing  and  so  the  two  went  out.  The  Eagle  took 
hold  of  the  Owl  so  that  the  latter  should  not  go  to  sleep  again. 
They  went  into  the  valley  east  of  Oraibi  to  hunt.  Here  they  found 
a  party  of  Oraibi  who  were  also  hunting,  and  who  were  following  a 
rabbit.  The  Eagle,  seeing  the  rabbit,  swooped  down  on  it  and  carried 
it  to  the  top  of  the  bluflf  close  by.  The  Oraibi,  seeing  it,  very  were 
angry.  The  Eagle  then  returned  and  hunted  for  his  friend,  the  Owl, 
and  after  searching  for  him  for  some  time  found  him  sitting  at  the 
edge  of  a  steep  bank  of  the  wash,  sleeping.  He  said  to  the  Owl, 
"Why  are  you  sleeping  here  again;  they  will  certainly  kill  you."  But 
the  Owl  did  not  hear  anything. 

Then  two  Oraibi  boys  from  the  hunting  party  came  near  and  one 
said  to  the  other,  "Listen!  somebody  is  talking  to  some  one  here;" 
whereupon  they  saw  an  Eagle  flying  up  and  an  Owl  sitting  at  the  rim 
of  the  bank,  sleeping.  The  boys  had  bows  and  arrows  and  one  of 
them  put  an  arrow  on  his  bow,  aimed,  and  shot  the  Owl  through  the 
head,  so  that  the  bird  tumbled  down  into  the  wash.  The  Eagle,  who 
was  flying  around  above  them,  was  angry  and  said,  "There  he  was 
sleeping,  and  now  this  happened  to  him."  The  two  boys  carried  the 
Owl  home,  the  other  hunters  also  going  home,  and  the  Eagle  then 
lived  in  his  house  all  alone. 

96.     THE   BEE   AND   THE  ASYA.» 

Halfksai!  At  Potatulcaovi  lived  the  Bee,  and  at  M6ngwupcovi 
lived  the  Asya  (a  species  of  bird).  They  were  both  women  and  both 
had  children.  They  were  great  friends  with  each  other.  The  Asya 
one  time  was  walking  around  in  the  peach  orchard  north  of  her  house 
and  was  eating  peaches,  which  she  relished  very  much.  One  time 
she  was  visiting  her  friend,  the  Bee,  and  the  latter  fed  her  honey,  of 
which  she  ate.  After  she  was  through  eating  they  conversed  together 
all  day.  In  the  evening  the  Asya  returned  to  her  house,  inviting  her 
friend,  however,  to  come  and  visit  her  too  in  the  morning,  which  the 
Bee  promised  to  do.     The  next  morning  the  Bee  went  over  to  her 

1  Told  by  Kw4yeshva  (Oraibi). 


236    Field  Columbian  Museum — Anthropology,  Vol.  VIII. 

friend's  house,  but  at  that  time  the  Bees  had  no  wings.  They  walked 
like  the  hohoyawuu,  so  that  she  did  not  get  there  very  quickly. 

The  Asya  was  living  in  an  opening  in  a  rock,  which  the  Bee  entered. 
The  Asya  gave  her  a  seat  and  told  her  to  be  seated,  and  then  fed  her 
peaches,  which  the  Bee  ate.  "Do  you  like  these  peaches?"  the  Asya 
asked.  "Yes,"  she  said,  "I  always  eat  them.  I  like  them  very 
much;  I  live  on  them."  "But,"  the  Bee  said,  "what  do  you  think, 
shall  I  make  some  medicine  for  the  peaches?  They  are  not  good," 
because  the  peaches  at  that  time  were  not  sweet  as  they  are  now ;  they 
were  sour.  "Very  well,"  the  Asya  replied,  "make  some  medicine 
then,  and  I  shall  have  something  that  tastes  well."  Hereupon  the 
Bee  put  some  honey  on  the  peaches,  and  ever  since  the  peaches  are 
sweet  and  taste  better.  The  Asya  was  very  happy  and  said  to  the 
Bee,  "I  am  glad,  and  I  shall  give  you  something  too,  because  you  have 
made  my  peaches  better." 

Hereupon  she  pulled  out  some  of  her  feathers,  made  some  wings, 
and  attached  them  to  the  Bee,  saying  to  her,  "Now  fly."  But  the 
Bee  said,  "I  do  not  know  how  it  is  done."  "You  just  extend  your 
front  legs."  The  Bee  did  so  and  moved  them,  whereupon  she  could 
fly,  and  flew  away.     Ever  since  that  time  the  bees  can  fly. 

97.     THE  GRASSHOPPERS   AND  THE  ORAIBI   MAIDEN.' 

At  our  village  the  people  were  living.  At  the  place  where  now 
Shokhungioma  and  his  wife,Sing6si,  are  living  somebody  lived  and  had 
a  daughter  whose  name  was  Awat  Mcana.  The  father  had  a  field 
west  of  the  village  in  the  valley  and  often  watched  that  field.  He 
became  tired  of  watching  the  field  alone,  and  so  one  time  he  said  to 
his  daughter  she  should  relieve  him  once;  he  would  go  down  early 
and  then  after  breakfast  she  should  come  down  and  take  his  place. 
So  after  breakfast  she  went  down  and  took  her  father's  place  and  the 
latter  returned  to  the  village.  She  was  sitting  in  the  kisi  (a  temporary 
booth  or  bower  to  give  shade) ;  all  at  once  she  heard  some  singing  at 
a  distance  in  the  hollow,  but  she  did  not  go  there.  In  the  evening 
she  went  home.  The  father  thanked  her  that  she  had  assisted  him. 
"Yes,"  she  said,"  to-morrow  I  am  going  down  again  when  it  is  very 
early."  The  father  asked  her  whether  their  com  had  already  roasting 
ears.  She  said  yes,  she  had  gone  through  the  com  and  had  found 
that  the  roasting  ears  were  beginning  to  come  out  already. 

Her  father  had  seen  what  the  girl  had  believed  to  be  singing 
children.     They  were  Grasshoppers.     So  in  the  morning  she  went  to 

1  Told  by  Qoydwaima  (Oraibi). 


March,  1905.     The  Traditions  of  the  Hopi  • — Voth.  237 

the  field  early  and  stayed  there  during  the  day.  When  the  sun  was 
well  up  it  became  warm  and  then  she  heard  the  singing  again.  She 
thought  she  would  see  what  it  was,  and  going  in  a  southerly  direction 
she  came  upon  a  little  wash,  and  away  down  in  the  wash  in  the  shadow 
of  the  bank  she  saw  many  little  beings  engaged  in  a  dance  and  in 
singing.  When  she  saw  them  she  stopped  short,  but  the  Grasshoppers 
also  noticed  her  and  said:  "Somebody  is  standing  there";  so  they 
stopped  their  dancing.  The  maiden  said,  "Go  on,  dance  some  more," 
but  they  hesitated  for  a  little  while.  She  urged  them  to  perform 
another  dance,  but  they  refused  to  do  it.  She  finally  said,  "If  you 
dance  for  me  once  more  you  can  have  one  division  of  our  corn-field 
and  eat  the  com."  They  then  were  willing  to  dance,  bending  their 
front  legs  like  arms,  and  swinging  them  lively  back  and  forth,  to 
which  they  sang  the  following  song:* 

Yayaaaaa  shaolololo, 
Yayaaaaa  shaolololo, 
Hotingawi, 
Yayaaaa  shaolololo, 
Yayaaaa  shaolololo, 
Hotingawi. 
Halatoni  halatoni, 
Halatoni  halatoni, 
Yamoshkiki  yamoshkiki, 
Ruk,  ruk,  ruk,  ruk. 

When  they  were  through  they  said:  "Now,  let  us  go,"  and  then 
they  began  to  emerge  from  the  wash  and  it  was  found  that  they  had 
wings,  so  they  flew  to  the  corn-field  and  began  to  devour  the  com. 
The  maiden  ran  after  them,  and  when  she  saw  that  they  were  eating 
away  the  com  beyond  the  limit  she  had  allowed  them,  she  told  them 
they  should  stop  as  her  father  would  be  angry.  When  she  saw  that 
they  would  not  stop  she  began  to  cry  and  took  her  blanket  and  began 
to  beat  them.  When  she  found  that  that  would  not  do  any  good  she 
left  them  and  ran  to  the  village,  arriving  there  nearly  at. noon,  all  in 
perspiration  and  nearly  out  of  breath.  Her  father  was  just  spinning 
cotton  for  a  ceremonial  robe  (at66),  for  her.  "Why  did  you  come 
home?" her  father  asked.  "Yes,"  she  said,  "something  is  eating  our 
com,"  and  then  she  told  him  all  about  it.  "Ishohf!"  he  exclaimed, 
"they  are  certainly  going  to  eat  all  of  the  com."     He  at  once  laid 

'  The  meaning  of  some  of  the  words  only  is  known.  The  first  word  is  probably  derived  from 
"ydyalawa"  (damage),  referring  [to  the  damage  done  by  the  Grasshoppers  in  the  corn-field, 
"yam6shkiki"  expresses  such  ideas  as  swarming,  crowding  each  other;  "ruk"  is  said  to  refer  to 
the  rubbing  of  the  legs  against  the  wings  by  the  Grasshoppers. 


238    Field  Columbian  Museum  —  Anthropology,  Vol.  VIII. 

down  his  spindle  and  hurried  to  the  field  and  found  that  the  Grass- 
hoppers had  eaten  up  all  the  corn.  He  then  grabbed  a  stick  and, 
knowing  where  he  had  seen  the  Grasshoppers  before,  and  also  seeing 
their  tracks  in  the  sand,  he  followed  them. 

It  seems  that  on  returning  they  had  not  been  flying,  but  walking. 
When  he  came  upon  them  he  found  that  they  were  resting  and  sleep- 
ing, as  they  had  filled  themselves  so  full  with  the  com.  He  jumped 
into  the  wash  saying:  "Ishohi,  you  have  eaten  my  com,"  and  began 
pounding  them  with  his  stick.  He  killed  a  great  many,  but  others 
escaped.  He  destroyed  their  houses  there  entirely,  and  that  is  the 
reason  why  now  the  grasshoppers  do  not  all  live  at  one  place,  but 
may  be  found  almost  anywhere.  Hereupon  he  went  home,  being  sad 
at  heart.  When  he  came  home  he  chided  his  daughter  saying:  "Why 
did  you  tell  them  about  our  corn-field?  They  are  bad."  But  he 
added:  "I  have  only  you  alone,  and  I  shall  not  be  angry  at  you.  That 
corn  will  sprout  and  grow  again." 

98.     HOW   THE    BEETLES   PRODUCED   RAIN.' 

In  Orafbi  they  were  living,  and  at  the  Hohoyaw  village  lived  the 
Hohdyawtu  (certain  black  Beetles) .  It  was  always  hot  and  the  wind 
was  blowing,  and  it  did  not  rain.  As  these  Beetles  drink  rain-water 
they  became  very  thirsty.  Some  became  so  thirsty  that  they  died. 
So  their  chief  said  one  time :  ' '  Let  us  have  a  dance  and  perhaps  if  we 
dance  it  will  rain,  because  if  it  does  not  rain  we  shall  all  die!"  "Very 
well,  we  shall  have  a  dance,"  they  said,  "and  maybe  it  will  rain  then, 
and  we  shall  not  die."  So  one  evening  they  assembled  to  practice 
for  the  dance  and  their  chief  made  a  little  song  for  them.  This  they 
were  practicing.  They  practiced  a  while  in  the  evening,  and  then 
they  went  to  sleep. 

The  next  day  they  were  going  to  have  their  dance.  Early  in  the 
morning  they  got  up  and  their  chief  made  four  nakwakwosis  for  them. 
He  deposited  the  nakwakwosis  west  of  their  little  village,  and  spoke 
to  the  clouds  in  the  San  Francisco  mountains  saying:  "We  are  thirsty 
here,  so  you  come  quickly  this  way  and  bring  us  some  water  that  we 
may  drink  and  not  die."  So  he  returned  to  their  village  and  they 
dressed  up  for  the  dance.  They  painted  their  bodies  black,  and 
then  they  danced.     They  were  in  a  hurry  because  they  were  thirsty. 

Their  chief  began  to  pray  to  the  clouds  in  the  San  Francisco 
Mountains.  "Come  this  way  quickly  and  bring  us  water."  So  they 
were  formed  in  a  line  now  and  one  of  them  acted  as  leader.     By  this 

*  Told  by  Kwdyeshva  (Oraibi). 


March,  1905.     The  Traditions  of  the  Hopi  —  Voth.  239 

time  a  cloud  was  forming  in  the  mountains.  They  now  sang  the 
following  song: 

Yoookwaa  yoookwahayaha,  Rain,  rain. 

Ihi,  aha,  ihi. 

As  they  were  singing,  the  clouds  came  nearer  and  it  began  to  rain  and 
thunder,  and  the  water  began  to  fall  so  that  they  could  now  drink. 
When  they  had  quenched  their  thirst  they  were  very  happy  and  ran 
about  because  they  were  no  longer  thirsty. 

W.     WHY   THE   ANTS   ARE  SO  THIN.' 

Ishyaoi!  East  of  Tcookavii  lived  a  great  many  Ants.  Onetime 
the  chief  of  the  Ants  said  to  them  that  they  were  going  to  have  a 
Katcina  initiation  in  four  days.  On  the  fourth  day  two  of  the  Ants 
dressed  themselves  up  as  Hu  Katcinas;  one  as  Angwiishnacomtaka, 
just  the  same  as  is  being  done  to-day  when  children  are  initiated  into 
a  Katcina  society.  They  dressed  up  at  Koritvi,  a  short  distance 
north-west  of  the  village.  Some  of  the  Ants  also  made  a  sand  picture 
on  the  floor  of  the  kiva;  then  the  Ants  began  to  bring  their  children 
that  were  to  be  initiated  into  the  kiva. 

When  the  children  had  all  been  put  in,  the  Katcina  priest  of  the 
Ants  related  the  story  in  the  same  manner  as  the  Katcina  priest  now 
relates  it  at  the  Katcina  initiation.  Four  little  Koyemsis  then  had 
their  performance.  One  of  the  Ants  was  in  the  meanwhile  sitting  on 
a  rock  outside,  and  when  they  were  through  in  the  kiva  this  Ant 
swung  one  fore-foot  vigorously  as  a  signal  for  the  Katcinas  to  come. 
The  Katcinas  at  once  came  running  to  the  kiva,  circled  around  the 
kiva  several  times,  and  then  entered  it,  taking  places  opposite  the 
sand  picture.  They  then  flogged  the  little  Ant  children.  They 
flogged  them  so  hard  that  they  almost  cut  them  through  in  the  middle 
of  their  body.  When  they  were  through  all  the  Katcinas  left  the 
kiva  and  ran  away.  And  that  is  the  reason  why  the  ants  are  now  so 
thin  in  the  middle  of  their  bodies,  because  they  were  almost  cut  in 
two  on  that  occasion. 

100.   lAvOvOlvipiki  and  nOnvOvOlpiki.' 

Haliksai!  In  Oraibi  the  people  were  living.  A  short  distance 
south  of  the  village  is  a  rock  called  LAkokpi,  because  a  long  time  ago 
the  women  here  used  to  rub  out  the  seeds  from  a  certain  grass  called 

>  Told  by  KwAyeshva  (Ora{bi). 
2  Told  by  Loman6mtiwa  (Oraibi). 


240    Field  Columbian  Museum  —  Anthropology,  Vol.  VIII. 

lahu.  At  this  place  lived,  Ldvovolvipiki  so  called  after  a  certain  food 
that  was  prepared  of  the  seed  of  this  grass.  The  food  consisted  of 
small  balls  (p6v61piki),  which  were  prepared  of  the  meal  of  this  seed. 
West  of  the  mesa  on  which  Oraibi  is  situated,  and  somewhat  south- 
west of  the  old  ruin  of  Chirove,  used  to  be  a  place  where  a  great  deal 
of  n6n6  (Sporobolos  Wrightii)  used  to  grow.  At  this  place  lived 
N6nv6v6lpiki,  so  called  after  certain  little  balls  of  food  prepared  of 
the  meal  of  the  n6n6  seed.  These  two  were  great  friends.  One  time 
N6nv6v6lpiki  visited  his  friend  on  the  mesa.  While  they  were  con- 
versing the  two  concluded  that  they  wanted  to  have  a  dance.  West 
of  the  mesa,  at  Howakapchomo,  lived  the  Mice  maidens  (Homitc- 
mamantu).  Ldvovolvipiki  was  to  fetch  these  maidens  in  order  to 
get  them  to  participate  in  the  dance,  while  his  friend  was  to  go  to 
the  Kwan  kiva  to  borrow  a  drum. 

Hereupon  they  started,  the  one  to  get  the  maidens,  the  other  one 
to  get  the  drum.  They  were  going  to  perform  a  Paiute  dance.  When 
N6nv6v6lpiki  came  to  the  Kwan  kiva  and  announced  his  presence  he 
asked:  "Are  the  Kwakwantus  at  home?"  "Yes,"  some  one  replied 
from  the  kiva,  "come  in."  Whereupon  he  entered.  "Sit  down  at 
the  fireplace!"  whereupon  the  visitor  seated  himself.  "I  have  come 
to  borrow  your  drum,"  he  said.  "Very  well,"  they  replied ," take  it 
along."  When  they  had  given  him  the  drum  he  went  to  his  friend 
at  L^kokpi.  "Is  my  friend  in?"  he  asked.  "Yes,"  the  latter  replied, 
"come  in."  So  he  beat  the  drum  a  little  and  went  into  the  kiva. 
The  Mice  maidens  were  already  assembled.  So  during  the  night  they 
were  all  awake  practicing  their  songs  and  dances. 

In  the  morning  they  gave  to  each  mana  an  eagle  feather  which 
they  tied  to  their  heads  as  a  nakwa,  and  each  mana  put  a  red  dot  on 
each  cheek.  They  then  went  out  and  performed  their  dance.  While 
they  danced  they  sang  the  following  song: 

Cay!  cay!  awatcahi — na. 
Cay!  cay!  awatcahi — na. 
Impu  naroo  tukava, 
Ao-ao-ao-ao  iyahi — na. 

While  they  were  dancing  the  P6okongs  (Pookonghoya  and  Baloon- 
gawhoya)  were  hunting.  They  came  to  the  place  where  these  were 
dancing.  "Ah,  here  are  the  little  Mice,"  they  said,  whereupon  each 
one  of  them  shot  and  killed  one  of  the  Mice.  Seeing  the  marks  on 
their. cheeks  they  said,  "Ah,  they  are  spotted."  Hereupon  P6okong 
hoya  saw  the  N6nv6v6lpiki  and  said,  "Ah,  here  is  a  N6nv6v6lpiki. 
Oh  (Alf)!  r  shall  devour  it,"  whereupon  he  devoured  the  N6nv6v6l- 


March,  1905.     Tni:  Traditioxs  oi-  the  Hopi  • — Voth.  241 

piki.  His  younger  brother  hereupon  saw  the  Ldvovolvipiki  and  said, 
"Ah,  and  here  is  a  Lavovolvipiki,  I  shall  devour  it,"  which  he  did. 
That  ended  the  dance. 


101.    THE   DESTRUCTION  OF  PIVANHONKAPI.' 

A  long  time  ago  there  lived  some  people  north  of  Oraibi  ciose  to 
the  north  of  the  place  where  the  Oraibi  at  present  dry  their  peaches. 
They  were  called  Yayaponchatu.  There  was  only  one  village  of  them, 
probably  only  a  small  one.  The  villages  of  Pivanhonkapi,  about 
four  miles  northwest  of  Oraibi,  and  Hdckovi,  about  two  miles  north- 
west of  Oraibi,  which  have  been  in  ruins  long  ago,  were  then,  too, 
still  inhabited.  The  people  in  PivanhonRapi  seemed  to  have  been  very 
much  degenerated.  The  village  chief  of  that  village  was  much  worried 
over  it,  especially  over  the  fact  that  the  women  of  that  village  would 
even  participate  in  the  games  of  chance,  especially  that  of  tot61ocpi,  in 
the  kivas;  even  the  chief's  wife  was  no  exception.  It  is  stated  that 
she  would  even  neglect  her  children  when  she  was  gambling  in  the 
kivas.  Sometimes  he  would  say  to  her,  in  order  to  get  her  out  of  the 
kiva,  that  she  should  go  and  nurse  their  little  child  that  was  crying 
outside.  The  chief  finally  became  concerned  and  angry  over  the 
condition  of  affairs  to  such  a  degree  that  he  decided  to  adopt  severe 
measures.  So  he  went  to  the  village  of  the  Yayaponchatu,  who  were 
known  to  have  special  influence  over  and  with  storms  and  fire,  and 
who,  in  fact,  were  looked  upon  as  being  in  league  with  supernatural 
forces.  "I  have  come  to  you,"  he  said.  "For  what  purpose?"  they 
asked  him.  "My  people,"  he  said,  "are  dark  hearted;  they  are  bad. 
They  will  not  listen  to  me.  The  women  are  gambling  to  such  an 
extent  that  they  are  even  neglecting  their  duties  and  their  children. 
I  want  you  to  punish  my  people."  They  said  that  he  should  choose 
the  element  with  which  they  were  to  exercise  judgment,  either  the 
fire  or  the  storm.  He  chose  the  fire  and  went  home,  telling  them, 
however,  that  in  four  days  they  were  going  to  have  a  dance  in  his 
village,  and  invited  them  to  participate  in  the  celebration.  On  his 
way  home  he  stopped  at  the  village  of  Htickovi,  telling  his  friend,  the 
chief  of  this  village,  to  come  and  see  him  in  the  evening  and  to  bring 
his  friend,  his  assistant,  whose  name  is  not  known,  with  him.  When 
meeting  in  the  evening,  in  the  house  of  the  chief  of  Pivanhonlcapi,  the 
latter  told  his  two  friends  all  about  the  matter,  also  that  in  four  days 
they  were  going  to  have  a  dance  in  his  village  and  inviting  them  also 
to  come  and  take  part  in  the  dance,  which  they  promised  to  do.     So 

•  Told  by  Ooyiwaima  (Oraibi). 


242    Field  Columbian  Museum  —  Anthropology,  Vol.  VIII. 

these  three  people  were  the  only  ones  in  possession  of  the  secret.  On 
the  fourth  day  they  had  a  series  of  dances.  During  the  day  the  differ- 
ent kind  of  Katcina  were  dancing  at  each  dance,  and  leaving  the  village 
when  they  had  completed  their  performances.  The  Yayaponchatu 
people  performed  the  last  dance.  They  were  masked  like  the  Hohe 
Katcina  of  the  present  day,  their  bodies,  however,  being  decorated 
like  certain  personages  that  appear  at  the  Soyal  ceremonies  at  present, 
taking  from  the  kiva  in  which  the  ceremonies  were  performed  certain 
prayer-ofiferings,  which  they  deposited  at  a  large  spring  west  of  the 
village.  The  Yayaponchatu  were  sprinkled  with  corn-meal  the  same 
as  all  the  other  Katcinas,  whereupon  they  performed  their  dance,  and 
while  they  were  dancing  they  sang  the  following  ominous  song, 
alluding  to  the  judgment  that  was  to  befall  them: 

Ahaha,  Ihihi 
Hiayiayiayhaaa 
Hiayiayiayhaa 
Pai  ntivupi  yepee. 
Why,  at  last  here 
Uni  uh  kiyu 
You  your  houses 
Palaomawuy  akwa 
Red  cloud  with 
Noomiltiqoo 
When  enveloped 
Hakami  yang 
Somewhere  over  there 
Pamoci  conako 
The  mist  through 
N  aiik  wilmuy  ionihiii 
Carrying  one  another 
Kiihkiihki  nawitaha 
Villages  along 
Ahaha,  Ihihi. 

Some  of  the  spectators,  watching  the  dances  from  the  house-tops, 
when  they  heard  the  song  became  somewhat  alarmed  and  began  to 
think  and  talk  of  the  matter.  Nobody,  of  course,  fully  understood  the 
meaning  of  the  song  and  of  the  presence  of  these  strange  neighbors. 
Four  of  these  last  named  dancers  carried  certain  prayer-ofiferings  the 
same  as  are  now  being  deposited  during  the  Soyal  ceremony  by  the 
aforesaid  messengers.  These  prayer-ofiferings  consisted  of  sacred  meal 
piled  up  in  small  trays.     Into  these  trays  are  placed  a  number  of  little 


March,  1905.    The  Traditions  of  the  Hopi  —  Voth.  243 

husk  packets,  which  are  supposed  to  contain  sacred  meal  mixed  with 
honey.  These  littte  packets  are  fastened  to  nakwakwosis.  But  the 
prayer-offerings  carried  by  the  four  dancers  on  that  occasion  also  had 
a  little  spark  of  fire  over  each  one  of  these  packets.  At  the  conclusion 
of  the  dance  one  of  these  was  handed  to  the  village  chief  of  Pivan- 
honlcapi,  the  other  to  the  village  chief  of  Hfickovi,  the  third  to  the 
latter's  assistant  and  friend,  and  the  fourth  was  retained  by  the  leader 
of  these  last  named  dancers. 

Late  in  the  evening  the  chief  from  Htickovi  and  his  friend  came  to 
the  chief  of  Pivanhonlcapi  and  all  three  smoked  over  the  prayer- 
offerings  which  they  had  received  from  the  Yayaponchatu.  Then 
the  chief  from  Htickovi  sent  his  friend  with  one  of  them  to  the  San 
Francisco  Mountains,  which  are  situated  about  ninety  miles  to  the 
south-west,  to  deposit  the  same  there  among  the  trees  and  high  grass. 
The  other  two  the  two  chiefs  kept,  each  one  hiding  his  one  away  in 
some  lower  room  in  his  house.  Tradition  does  not  mention  what  the 
chief  of  the  Yayaponchatu  did  with  his  prayer-offering,  beyond  the 
fact  that  he  took  it  home  with  him.  This  was  during  the  night  fol- 
lowing the  dance.  The  next  night  the  women  and  some  of  the  men 
again  assembled  in  the  kivas  to  gamble.  Some  of  the  men,  however, 
did  not  participate.  They  all  at  once  noticed  a  light  in  the  San 
Francisco  Mountains  and  remarked  about  it,  mentioning  it  also  to 
those  in  the  kiva.  The  latter  ridiculed  them,  and  took  no  notice  of  it. 
The  next  night  the  same  thing  was  repeated,  only  the  fire  in  the 
mountains  appeared  to  be  larger.  Those  who  were  outside  of  the 
kiva,  looking  on  and  watching  the  gambling,  again  mentioned  the  fact 
to  the  others,  but  the  latter  again  showed  themselves  skeptical. 
During  the  da}'  also  they  had  observed  smoke  at  the  same  place, 
without,  however,  taking  special  notice  of  it.  During  the  third  night 
the  fire  became  larger,  and  those  who  noticed  it  became  somewhat 
alarmed,  but  their  remarks  upon  the  fact  again  met  deaf  ears.  On 
the  following  day  the  smoke  arising  from  the  San  Francisco  Mountains 
seemed  to  be  threatening,  and  those  few  that  were  considered  the 
better  class  of  the  people  became  alarmed.  During  the  fourth  night 
the  people  again  continued  their  gambling  and  carousing,  those  out- 
side watching  with  great  alarm  the  fire  on  the  San  Francisco  Moun- 
tains, which  now  began  to  spread  itself  towards  the  Hopi  villages. 
They  told  the  people  so  and  asked  them  to  come  out  of  the  kiva  and 
see  for  themselves.  The  latter  again  laughed  at  them  saying:  "You 
only  want  us  to  stop  our  playing.  We  do  not  believe  what  you  say." 
At  short  intervals  their  attention  was  drawn  to  the  approaching  fire 
with  more  persistence  and  in  more  urgent  language,  but  without  avail. 


244    Field  Columbian  Museum  —  Anthropology,  Vol.  VIII. 

Finally  one  of  the  players  came  out  of  the  kiva  to  see  for  himself, 
and  when  he  saw  the  air  full  of  smoke  and  the  fire  rolling  towards 
the  villages,  he  cried  out  in  despair  to  those  in  the  kiva  that  the 
reports  about  the  approaching  disaster  were  only  too  true.  When 
the  latter  also  saw  the  smoke  they  rushed  out  of  the  kiva  and  to  their 
houses,  trying  to  gather  some  of  their  effects  before  fleeing.  But  the 
fire  was  now  upon  them  and  most  of  those  who  had  procrastinated 
were  either  suffocated  or  burned  to  death.  Only  a  very  few  escaped 
from  the  two  villages.  These,  it  is  said,  left  that  part  of  the  country. 
They  lived  at  certain  places  for  a  little  while  and  then  moved  on.  It 
is  said  that  some  of  the  small  ruins  in  these  parts  of  the  country  mark 
the  sites  of  the  temporary  houses  of  these  former  inhabitants  of 
PivanhonRapi  and  Htickovi. 

The  village  chief  of  Oraibi,  when  becoming  aware  of  the  approach- 
ing danger,  became  very  much  worried.  "My  children  are  dear  to 
me,"  he  said,  "and  I  do  not  want  to  have  them  destroyed."  So  he 
quickly  proceeded  to  the  house  of  Spider  Woman,  which  is  situated 
south  of  the  village,  half-way  down  the  mesa.  She  advised  him  to 
at  once  make  two  arrows,  using  on  the  shafts  the  feathers  of  the  blue- 
bird and  wurmawuu.  This  he  did.  When  he  was  done  he  sent  out 
a  messenger  with  one  arrow,  instructing  him  to  thrust  it  into  the 
ground  west  of  the  village  at  the  foot  of  the  mesa.  The  other  one  he 
took  to  the  shrine  of  Achamali,  north  of  the  village,  where  he  thrust 
it  into  the  ground  in  front  of  the  shrine.  Spider  Woman  then  wove 
a  network  of  web  between  the  two  arrows  which  she  moistened  with 
water.  When  the  fire  reached  this  protecting  network  of  moist 
spider-web  its  force  was  broken  and  the  village  of  Oraibi  saved  from 
destruction. 

102.     THE   DESTRUCTION  OF  SIKYATKI.* 

Hali'ksai!  A  long  time  ago  the  people  were  living  in  Walpi,  but 
not  on  top  of  the  mesa.  The  village  was  then  west  of  the  mesa  where 
there  are  now  the  ruins.  The  people  at  Sikyatki  were  also  living. 
One  time  the  Racer  Katcinas  from  Sikyatki  came  over  to  Walpi  to 
have  a  race.  During  the  race  one  of  the  Walpi  men  cut  off  the  hair 
knot  of  the  H6msontaka  Katcina,  instead  of  cutting  off  just  a  small 
portion  of  the  side  lock,  as  is  usually  done.  This  made  the  Katcina 
very  angry.  He  returned  to  Sikyatki  and  then  for  some  time  he 
practiced  running.  When  he  had  become  very  strong  he  made  up 
his  mind  that  he  was  going  to  take  revenge  on  the  one  who  had  cut 

'  Told  by  Sikdhpiki  (Shupaulavi). 


March,  1905.     Tmi  Traditions  of  the  Hopi  —  Votii.  245 

his  hair.  One  time  the  Walpi  came  over  also  to  have  a  race  at 
Sikyatki.  The  young  man  whose  hair  had  been  cut  was  still  angry. 
He  took  a  knife  and  then  went  up  on  the  l)luff  opposite  Sikyatki, 
where  he  waited. 

When  the  dance  was  in  progress  he  went  down  and  entered  the 
plaza.  He  wore  the  mask  of  the  H6msontaka  Katcina.  Four 
clowns  performed  in  connection  with  the  Katcina  dance.  These  saw 
him  first  and  said:  "Here  a  Katcina  is  coming."  "Yes,"  he  said, 
"we  want  to  race."  "Very  well,"  they  said.  So  he  raced  with  them 
and  caught  every  one  of  them,  cutting  a  small  portion  of  their  side 
locks  off.  When  they  were  through  with  the  racing  he  kept  looking 
through  the  crowd  of  people.  Soon  he  detected  on  top  of  a  house  a 
maiden  who  had  her  hair  whorls  done  up  nicely.  He  recognized  her 
as  a  sister  of  the  one  who  had  Cut  his  hair,  and  he  was  determined 
to  take  revenge  on  her.  When  the  clowns  noticed  it  they  said: 
"There  he  has  found  a  friend." 

Hereupon  he  dashed  away  and  ran  up  the  ladder  to  the  top  of 
the  house  where  the  maiden  was  standing  with  another  maiden. 
The  people  dispersed  as  he  came  upon  the  roof.  He  rushed  to  the 
place  where  the  two  maidens  were  standing.  They  rushed  down  the 
ladder  and  entered  a  house.  He  followed  them  and  grabbed  the 
sister  of  his  enemy,  taking  hold  of  her  hair  whorls  and,  jerking  a 
knife  from  his  belt,  he  cut  off  her  head.  He  took  hold  of  one  of  her 
hair  whorls  and  rushed  out,  swinging  the  head  where  all  the  people 
could  see  it.  Hereupon  he  ran  away.  The  people  followed  him 
but  could  not  overtake  him.  They  rushed  up  the  mesa  and  the 
dance  broke  up  immediately. 

When  the  Katcina  had  reached  the  top  of  the  mesa  he  turned 
back  and  again  waved  the  head  to  his  pursuers.  They  were  very 
angry.  He  turned  and  went  to  the  village  again  by  another  trail, 
still  carrying  the  head  in  his  hand.  The  people  of  the  two  villages 
quarreled  severely,  but  the  Walpi  people  withdrew  to  their  village. 
There  was,  however,  constant  wrangling  and  fighting  going  on  be- 
tween the  two  villages  after  that.  The  people  of  Sikyatki,  it  seems, 
were  very  wicked.  They  were  especially  wicked  towards  the  women 
and  maidens,  and  as  they  did  not  even  spare  the  chief's  wife,  .he  got 
very  angry  and  was  determined  to  take  revenge  upon  his  own  people. 
He  agreed  with  the  chief  of  Walpi  that  when  his  people  would  be 
planting  for  the  chief  in  the  valley,  the  Walpi  should  come  to  the 
village  and  destroy  it.  So  when  the  Walpi  heard  the  announcement 
that  the  Sikyatki  people  were  going  to  plant  the  fields  of  their  chief 
they  made  ready. 


246    Field  Columbian  Museum  —  Anthropology,  Vol.  VIII. 

They  went  on  top  of  the  mesa  and  watched.  Many  of  them  had 
balls  of  pitch  with  them  that  they  had  procured  from  the  woods. 
When  the  Sikyatki  people  were  out  in  the  fields  they  rushed  upon  the 
village  where  they  found  only  some  women  and  children.  These 
they  killed.  They  then  rubbed  the  pitch  on  the  walls  of  the  houses 
and  set  the  houses  on  fire,  thus  destroying  the  village.  When  the 
people  who  were  planting  saw  the  smoke  rise  from  the  village,  they 
at  once  realized  what  had  happened.  They  rushed  to  their  village 
but  had  only  their  planting  sticks  with  them.  The  Walpi,  before  set- 
ting fire  to  the  houses,  had  secured  the  bows,  arrows,  and  tomahawks 
so  that  they  were  well  armed  when  they  met  the  people  of  Sikyatki, 
and  in  a  short  time  had  killed  them  all,  including  the  chief  who  had 
been  the  instigator  of  the  revenge.  Thus  Sikyatki  was  destroyed  and 
has  ever  since  been  in  ruins.  It  came  so  suddenly  that  even  now 
charred  corn  is  constantly  found  in  the  ruins. 

103.     THE   DESTRUCTION  OF  AOATOVl.' 

Haliksai!  A  long  time  ago  the  people  were  living  in  Aoatovi.  In 
Shongopavi,  Mishongnovi,  and  Walpi  they  were  then  not  yet  living 
on  top  of  the  mesa,  but  at  the  places  where  there  are  now  the  ruins  of 
those  villages.  In  Oraibi  they  were  living  where  the  village  now 
stands.  The  villages  of  Sichomovi  and  Hano  were  then  not  existing. 
They  were  erected  when  the  Walpi  moved  on  the  mesa.  The  people 
at  Aoatovi  had  a  great  many  ponies  so  that  the  men  hunted  on  ponies. 
They  had  strong  hearts.  When  they  were  hunting  they  were  full  of 
hilarity. 

Thus  they  were  living  there.  They  had  not  any  cattle  yet,  but 
they  lived  on  game  and  on  sheep,  of  which  they  had  some  at  that  time 
at  Aoativi.  One  time  they  were  going  on  a  hunting  expedition  again, 
but  this  time  the  maidens  of  the  village  participated  in  the  hunt. 
They  were,  however,  not  on  horseback  as  the  young  men  were.  At 
about  noon  they- had  gone  as  far  as  they  wanted  to  go,  and  returned. 
When  they  had  found  a  rabbit  it  was  placed  on  the  ground  and  the 
maidens  raced  for  it,  and  whoever  won  the  race  received  the  rabbit, 
which  she  handed  to  either  her  father  or  her  brother  who  was  present, 
who  then  tied  it  up  and  carried  it  home  in  the  evening. 

The  daughter  of  the  village  chief,  a  very  pretty  maiden,  who  had 
big  hair  whorls,  was  also  among  the  hunters,  and  as  the  hunting 
party  was  returning  in  the  afternoon  one  of  the  young  men  in  chas- 
ing a  rabbit  on  his  pony,  dashed  over  this  maiden  and  killed  her.. 

1  Told  by  Tangakhoyoma  (Oraibi). 


March,  1905.     The  Traditions  of  the  Hopi  —  Voth.  247 

Her  father,  the  village  chief,  became  very  angry.  His  heart  became 
very  bad  about  that,  and  he  was  thinking  about  it  very  deeply. 
The  men  at  the  village  had  been  bad  for  some  time  and  the  chief 
determined  that  he  would  take  revenge.  He  made  up  his  mind  that 
the  village  should  be  rased  to  the  ground  so  that  grass  should  grow 
there.     This  he  was  thinking  in  his  heart  while  he  was  angry. 

The  chase  was  broken  up  and  the  people  went  home  mourning. 
The  chief  said  that  he  was  not  angry,  but  he  said  that  with  his  lips 
only,  and  in  his  heart  he  was  angry  and  planned  a  punishment.  One 
night  when  all  were  fast  asleep  he  proceeded  to  Shongopavi  and 
entered  the  village  chief's  house,  because  at  that  time  the  people  did 
not  lock  their  doors.  The  village  chief  was  fast  asleep,  but  the  visi- 
tor touched  his  head  and  waked  him  up.  The  village  chief  of  Shon- 
g6pavi  arose  and  built  a  fire.  They  each  took  a  seat  opposite  the 
fireplace.  The  chief  of  Aoatovi  filled  his  pipe,  which  he  had  brought 
with  him,  with  tobacco  that  he  had  also  brought,  lit  the  pipe,  smoked, 
and  handed  it  to  his  friend,  the  Shong6pavi  chief,  who  also  smoked. 
When  the  pipe  was  empty,  the  latter  handed  it  back  to  the  Aoatovi 
chief  who  cleaned  it  out  and  laid  it  down.  "Now  then,  why  have 
you  come?"  the  Shongopavi  chief  asked.  "You  certainly  go  about 
in  this  way  for  some  reason. "  "Yes,"  the  visitor  replied,  "there  in 
my  village  my  children  (people)  are  bad.  They  have  bad  hearts. 
They  will  not  listen  to  my  talk,  they  will  not  do  what  I  tell  them  to 
do,  and  when  some  time  ago  we  had  a  hunt  they  rode  over  my  daugh- 
ter and  killed  her.  I  have  put  her  away  but  I  am  angry  at  that. 
Now  then,  my  village  shall  be  rased  to  the  ground.  It  shall  be  turned 
to  sand  and  grass  shall  grow  there. "  "So  that  is  why  you  are  going 
about  here,"  said  the  Shong6pavi  chief.  "Yes,  that  is  why  I  have 
come  here.  I  am  very  angry  and  that  is  why  I  have  come  to  you 
here.  So  you  must  instruct  your  strong  men  to  practice  their  strength 
in  running  and  racing  so  that  they  become  strong.  In  four  days  I 
shall  return  again."     Having  said  this  he  returned  home. 

The  people  in  the  village  had  no  suspicion  of  what  was  going  on. 
The  chief  kept  the  matter  strictly  to  himself.  In  the  night  of  the 
fourth  day  he  went  again  to  Shongopavi.  The  chief  of  Shongopavi, 
expecting  his  friend,  had  retired  for  the  night,  but  had  not  gone  to 
sleep,  so  when  he  heard  his  friend  come  he  got  up  and  built  a  fire. 
They  sat  down  again,  smoked,  and  he  again  asked  his  visitor  why  he 
had  come.  "Yes,"  he  said,  "you  remember  what  I  told  you  and 
that  I  requested  you  to  prepare  your  strong  men.  Are  they  willing?" 
"Yes,"  the  Shong6pavi  chief  replied,  "they  are  willing  and  are  prac- 
ticing."    "Very  well,"  the  other  one  said,  "now  on  the  third  day 


248    Field  Columbian  Museum  —  Anthropology,  Vol   VIII. 

from  now  you  must  dress  up  and  get  ready.  They  must  get  ready  to 
have  a  Katcina  race  with  my  young  men.  Four  of  your  men  shall 
dress  up  as  Katcinas. "     Hereupon  he  returned  to  his  village. 

The  young  men  again  practiced  for  three  days  and  then  they  pre- 
pared for  the  Katcina  race.  Their  mothers  cooked  ttihpavu  (steamed 
sweet  corn-ears),  and  the  next  morning  four  of  the  young  men  pro- 
ceeded to  Aoatovi,  taking  the  presents  with  them.  One  was  dressed 
as  H6msona,*  the  second  as  a  Chilitoshmoktaka,^  the  third  as  an 
Angwushngontaka,^  and  the  fourth  as  a  SiEapku.^  When  the  Kat- 
cinas came  to  Aoatovi  they  entered  the  plaza,  which  was  very  much 
like  the  one  in  Shongopavi  at  the  present  day.  In  the  center  was  a 
shrine.  They  laid  down  their  sweet  corn  on  the  ground  and  waited. 
The  Katcirra  chief  of  the  village  cried  out:  "Now  then,  you  young 
men  come  here.  These  Katcinas  have  come  here  to  have  a  race  with 
you.  They  have  come  to  you.  "  The  men  of  the  village  now  crowded 
into  the  plaza  and  the  race  commenced.  The  presents  which  the 
Katcinas  had  brought  were  decreasing.  Sometimes  the  Katcinas 
won  the  race,  at  other  times  the  others  won.  When  there  was  only 
one  bunch  of  corn  ears  left,  one  of  the  Aodtovi  young  men  placed  it 
aside,  saying,  that  he  was  going  to  win  it.  The  H6msona  Katcina 
challenged  him  to  a  race,  so  the  two  raced,  but  the  Katcina  remained 
way  behind.  When  the  young  man  who  had  outrun  the  Katcina 
by  far,  returned,  the  H6msona  grabbed  him  by  the  hair,  threw  him 
down  on  his  back,  sat  on  his  body,  jerked  out  his  knife,  of  which  every 
H6msona  Katcina  carried  one  to  cut  the  loser's  hair,  thrust  the  knife 
into  his  throat  and  cut  it.  Having  done  this  the  H6msona  ran  to- 
wards the  other  Katcinas  where  also  the  Katcina  chief  of  the  village 
was  standing  with  his  com  meat  and  nakwakwosis,  which  he  was  to 
hang  to  the  Katcinas  prior  to  their  departure.  But  the  H6msona,  as 
soon  as  he  had  arrived,  motioned  to  "the  other  Katcinas  to  run, 
whereupon  they  left  the  village  without  waiting  for  the  prayer-offer- 
ings. 

When  the  people  saw  that  the  young  man  who  had  raced  with 
the  Katcina  did  not  retufn  they  were  suspicious  that  something  had 
happened.  "Oh!"  they  said,  "that  young  man  is  not  returning 
and  here  these  Katcinas  are  running  away.  He  probably  has  hurt 
that  young  man."  Hereupon  they  rushed  to  the  end  of  the  village 
where  the  murder  had  occurred.     Here  they  found  that  the  young 

>  The-One-With-The-Hair-Tied-Uu. 

■^  The-One-With-The-Ground-Spanish-Pepper-Wrapped-Up. 
"  The-One-With-The-Crow-Feathers-Around-The-Neck. 
■•  The-One-With-The-Yellow-Painted-Face. 


March,  1905.     The  Traditions  of  the  Hopi  —  Voth.  249 

man  had  been  killed.  "Why,  he  has  been  killed,"  they  called  back, 
"let  us  follow  them  and  let  us  kill  them."  Hereupon  the  men  and 
the  youths  of  the  village  ran  after  their  bows  and  arrows,  thrust  them 
behind  their  belts  and  rushed  after  the  Katcinas.'  Those  who  could 
get  some  ponies  got  them  and  followed  the  Katcinas  on  their  ponies. 

The  Katcinas  had  in  the  meanwhile  descended  the  mesa  and  were 
running  westward,  one  after  the  other,  along  the  trail.  When  they 
were  about  south  of  Walpi  they  were  beginning  to  become  tired  and 
ran  somewhat  slower.  At  a  bluff  called  HuKdtwi,  the  H6msona  fell 
somewhat  behind.  By  this  time  those  men  of  Aoatovi  who  were 
on  horseback  had  overtaken  them  and  at  once  surrounded  the 
Hdmsona.  They  killed  the  Katcina,  shooting  him  with  their  bows 
and  arrows.  Hereupon  they  followed  the  others,  and  at  the  foot  of 
the  incline  they  overtook  the  ChiHtoshmoktaka,  whom  they  also 
surrounded  and  killed.  There  were  now  two  left.  In  the  valley 
south-east  of  Mishongnovi  they  overtook  the  Angwushngontaka,  sur- 
rounded and  killed  him.  There  was  only  the  Silcapku  left  now. 
When  he  had  arrived  at  the  wash  he  jerked  off  his  mask,  looked  back 
and  saw  that  his  pursuers  were  not  very  far  away.  He  discharmed 
himself  by  swinging  the  mask  in  front  of  himself  four  times.  He  then 
placed  the  mask  on  top  of  a  brush,  jumped  into  the  wash  and  ran  out 
of  it  on  the  other  side.  The  two  chiefs  had  arranged  that  those  of 
the  Katcinas  who  would  go  through  the  wash  before  the  pursuers 
should  overtake  them  should  not  be  killed,  but  the  Shong6pavi  chief 
had  agreed,  that  if  they  overtook  any  of  his  four  Katcinas  before 
they  had  crossed  the  wash,  they  might  kill  them,  and  the  Aofitovi 
chief  had  instructed  his  people  to  that  effect  before  they  left  the 
village  to  pursue  the  Katcinas.  Hence,  when  the  pursuers  came 
upon  the  mask  that  was  hanging  on  the  brush,  they  said:  "He  has 
crossed  the  wash,  we  shall  not  follow  him,  but  we  shall  return. " 
Hereupon  they  returned. 

When  the  Katcina  arrived  at  Shong6pavi  the  chief  said:  "Thanks, 
that  you  have  come  back,  that  you  have  been  left.  I  shall  see  you 
living  here.  Be  it  then  that  way,  that  the  others  have  been  killed. " 
Hereupon  the  chief  of  Aoatovi  was  thinking  over  this  matter,  and 
during  the  night  he  again  went  to  Shong6pavi,  just  as  the  sorcerers 
(Pdpwaktu)  always  go  about  in  the  night.  The  Shong6pavi  chief  was 
expecting  him  and,  while  he  had  retired,  he  had  not  gone  to  sleep.  He 
at  once  got  up,  built  a  fire,  and  again  asked:  "What  have  you  come 
for?"  "Yes,"  the  Aodtovi  chief  replied,  "I  have  forfeited  my  peo- 
ple. We  have  killed  your  Katcinas  so  I  give  you  my  people,  I  give 
you  all  my  people.     In  four  days  you  come  and  get  my  people.     The 


250    Field  Columbian  Museum  —  Anthropology,  Vol.  VIII. 

women  and  the  maidens  you  take,  but  the  men  and  the  old  women 
you  may  kill."  The  Shongdpavi  chief  hung  his  head  and  meditated 
very  seriously.  Finally  he  raised  his  head  and  said:  "No,  I  do  not 
want  that,  I  shall  not  do  that.  My  Katcinas  went  over  there  to  race 
and  they  killed  one  of  your  handsome  young  men.  You  followed 
them  and  you  killed  three  of  my  Katcinas.  We  are  even  now.  I 
shall  not  go  and  kill  others,  I  shall  not  go  and  bring  any  one  here  to 
my  village.  No,  I  do  not  want  that."  The  Ao^tovi  chief  then  also 
hung  his  head  and  reflected.  He  finally  said:  "Very  well.  Oh!  so 
you  do  not  want  to  make  me  glad.  You  do  not  want  my  people. 
I  want  my  village  to  be  rased  to  the  ground,  but  you  will  not.  Very 
well,  then,  be  it  that  way.  "  Hereupon  he  got  up  and  left,  returning 
to  his  village. 

When  he  arrived  there  he  again  thought  over  the  matter.  In 
the  night  he  went  to  Oraibi,  entered  the  chief's  house,  shook  him, 
and  awoke  him.  The  chief  got  up,  and  built  a  fire.  They  smoked 
together,  and  then  he  related  the  same  story  to  the  Orafbi  chief  that 
he  had  told  to  the  Shong6pavi  chief.  He  added  that  he  had  re- 
quested the  Shongdpavi  chief  to  destroy  his  people  but  he  had  refused 
to  do  so,  and  hence  he  had  now  come  to  him.  "Now,  what  do  you 
think  about  it?"  he  asked.  "So  that  is  why  you  are  going  about," 
the  Ora£bi  chief  said,  "so  that  is  what  you  have  planned.  It  is  with 
you.  If  your  children  (people)  are  not  dear  to  you,  and  if  you  really 
want  your  village  destroyed,  I  shall  be  willing  to  assist  you,  and 
nothing  shall  then  be  done  to  my  people.  But  if  your  children  are 
dear  to  you,  if  you  value  them,  and  if  your  village  is  dear  to  you,  I 
shall  not  want  to  do  that  because  my  people  might  then  be  destroyed 
also.  So  it  remains  with  you  to  say  about  it. "  "  No,  my  people  are 
not  dear  to  me,"  the  other  chief  replied,  "I  want  my  village  to  be 
destroyed  and  leveled  to  the  ground  so  that  grass  shall  grow  there, 
and  nothing  shall  happen  to  your  people.  That  is  the  reason  why 
I  have  come  here  and  have  told  you  this.  " 

"Very  well,"  the  Oraibi  chief  said,  "then  I  am  willing  to  do  it." 
"All  right,"  the  Aoatovi  chief  replied,  "thanks,  thanks,  now  I  am 
happy  that  you  are  willing.  Thank  you!  Here  I  have  brought  you 
these,  my  people,"  whereupon  he  produced  two  small  clay  figures, 
which  he  held  in  his  hand,  one  representing  the  males,  the  other  the 
females  of  his  village.  "You  select  one  of  these,"  he  said,  "whichever 
you  select  you  shall  have,  and  the  others  shall  be  left  for  the  other 
villages."  "Very  well,"  the  Oraibi  chief  said,  and  selected  the 
figure  representing  the  females.  "Thank  you,  that  you  have  brought 
these  to  me  and  that  they  are  not  dear  to  you.    Thank  you.  "    "Very 


March,  1905.    The  Traditions  of  the  Hopi  —  Voth.  251 

well,"  the  Aoatovi  chief  said,  "these  you  shall  have,  and  the  others 
the  other  villages  shall  have. "  When  that  was  decided  the  Aoatovi 
chief  said,  "Now,  for  four  days  you  must  make  bows  and  arrows  and 
get  ready,  and  you  invite  the  people  at  the  other  villages,  and  then 
on  the  fifth  day  you  must  come  and  kill  us."  Hereupon  he  returned 
home  to  his  village. 

The  next  day  the  Oraibi  chief  called  his  warrior  chiefs  and  told 
them  what  the  Aodtovi  chief  wanted  of  them,  instructing  them  that 
he  should  tell  his  other  people  of  the  village  to  prepare  their  bows  and 
arrows.  This  he  did,  and  so  the  people  made  bows  and  arrows  and 
shields  during  the  four  days.  Three  of  his  nephews  he  sent  to  Wdlpi, 
Mish6ngnovi,  and  Shong6pavi  to  tell  those  people  about  the  request 
of  the  Aoatovi  chief,  and  that  they  should  get  ready  to  partici- 
pate in  the  destruction  of  that  village.  Shupaulavi  did  not  at  that 
time  exist.  The  chiefs  of  the  different  villages  declared  themselves 
willing  to  take  part  in  the  expedition,  only  the  chief  of  Shong6pavi 
said  to  his  people:  "  Now,  this  is  the  request  that  has  been  made  upon 
us.  Now,  if  any  of  you  that  are  wicked  and  bad,  want  to  take  part 
in  that,  be  it  so,  but  I  do  not  want  that.  I  do  not  want  to  get  their 
people  to  live  with  us  here.  They  may  spoil  us.  We  want  to  live 
here  alone.     I  do  not  want  to  take  part  in  it. " 

So  on  the  fourth  day  the  Orafbi  chief  said  that  some  of  them 
should  go  to  Walpi,  invite  them,  and  then  proceed  with  them  to- 
wards Aoatovi;  some  of  them  would  go  by  way  of  Shong6pavi  and 
Mish6ngnovi,  and  then  meet  the  others  near  Aoatovi.  Thus  they 
parted  in  two  parties.  The  party  from  Oraibi  that  went  to  Shong6- 
pavi  entered  the  village  and  separated,  the  different  clans  looking 
up  their  clan  relatives  with  whom  they  ate  a  meal.  They  then 
asked  them  to  join  them,  saying  that  they  should  take  part,  and  they 
wanted  to  go  to  Aoatovi  because  the  chief  there  wanted  them  to 
destroy  the  village,  and  no  one  should  remain  behind.  They  all 
declared  themselves  willing  to  take  part  asking  them  where  they 
were  going  first,  and  when  the  Orafbi  told  them  that  they  were 
going  to  Mish6ngnovi  yet,  they  said  that  they  should  just  go  on 
ahead,  and  in  the  meanwhile  they  would  dress  up  and  get  ready  and 
follow  them. 

Hereupon  the  Oraibi  proceeded  to  Mish6ngnovi  where  they  again 
scattered  into  the  different  houses,  inviting  their  clan  relatives  to 
join  them.  They  were  at  once  willing  to  do  so,  and  taking  their 
bows  and  arrows,  and  wrapping  a  blanket  around  them  they  were 
ready  to  start.  The  Oraibi  kept  looking  towards  Shongdpavi,  but 
nobody  came  and  they  suspected  that  the  Shongdpavi  had  deceived 


252    Field  Columbian  Museum  —  Anthropology^  Vol.  VIII. 

them.  The  party  that  had  gone  to  Wdlpi  direct  had  in  the  meanwhile 
arrived  there  and  found  the  Wdlpi  willing  to  join  them.  The  two 
parties  then  met  towards  evening,  south  of  Hulc^twi,  where  they  con- 
versed together  about  the  matter  until  the  sun  went  down.  They 
then  moved  towards  Aoatovi  where  they  arrived  at  the  foot  of  the 
mesa  when  it  had  become  quite  dark.     Here  they  again  rested. 

While  they  were  smoking  here,  the  chief  of  Aoatovi  and  his  wife 
came  down  to  them,  each  one  carrying  a  large  bundle  of  pfki,  which 
they  gave  to  the  people,  and  which  the  latter  ate.  After  they  had 
eaten,  the  Aoatovi  chief  said  to  them:  "Thank  you  that  so  many  of 
you  have  come.  Thank  you  that  you  have  done  as  I  want  it,  and 
have  come  to  destroy  us  here.  You  stay  here  during  the  night,  and 
then  when  it  begins  to  dawn  you  go  up  and  hide  under  a  bluff," 
which  he  pointed  out  to  them,  "and  when  the  sun  rises  my  son  will 
sit  on  top  of  my  house  and  then  you  must  watch  him.  When  he 
rises  and  goes  down  from  my  house  the  men  will  all  have  gone  into 
their  kivas  and  then  you  must  rush  upon  the  mesa  and  separate  at 
the  different  kivas  and  kill  the  men  there.  The  Oraibi  chief  shall 
then  select  those  women  and  maidens  that  he  wants  to  take  along, 
and  then  the  rest  of  the  villages  shall  take  those  that  they  want." 
Hereupon  the  chief  and  his  wife  left  and  returned  to  the  village. 

The  raiders  did  as  they  had  been  told  do  to.  The  village  chief, 
who  was  a  powaka,  had  bewitched  his  son  and  probably  others,  so 
that  while  they  knew  about  the  plan  of  the  chief  they  were  in  harmony 
with  it  and  willing  that  the  chief's  wish  should  be  carried  out.  For 
that  reason  also,  almost  all  the  men  assembled  in  the  kivas.  Those 
who  suspected  something  were  so  much  under  the  wicked  influence 
and  charm  of  the  chief  that  they  were  drawn  into  the  impending 
danger.  When  the  chief's  son  had  given  the  raiders  the  signal  agreed 
upon,  the  latter  rushed  into  the  village,  surrounded  the  kivas,  pulled 
up  the  ladders,  and  threw  the  many  bundles  of  fire-wood  that  were 
lying  at  the  different  kivas,  into  the  kivas.  When  the  men  in  the 
kivas  looked  up  they  saw  arrows  pointed  and  shot  at  them,  but  as 
they  had  no  weapons  with  them  they  were  helpless.  Some  of  the 
men  rushed  into  the  houses  where  they  found  much  Spanish  pepper, 
of  which  the  Aoatovi  people,  who  had  plenty  of  water,  raised  a  great 
deal.  The  men  then  threw  firebrands  into  the  kivas,  and  when  the 
wood  and  the  roofs  of  the  kivas  were  set  on  fire  they  threw  the  pepper 
into  the  fire,  the  smoke  of  which  caused  the  men  to  cough  vehe- 
mently and  many  of  them  smothered  to  death. 

While  this  was  going  on  the  people  of  Mishongnovi  and  W^lpi 
rushed  into  the  houses  and  took  all  the  younger  women  and  maidens, 


March,  1905.    The  Traditions  of  the  Hopi  —  Voth.  253 

and  the  children  that  they  wanted  to  take,  and  moved  off  with  them, 
not  waiting  for  the  Oraibi  who  were  to  have  the  first  opportunity 
to  select  their  prisoners.  So  the  Oraibi  only  got  a  very  few.  The 
older  women  were  killed.  The  chief  of  Aoatovi  and  his  son  were 
both  destroyed  with  the  others  in  the  kivas.  The  village  was  not 
destroyed,  but  as  soon  as  the  raiders  had  taken  such  prisoners  as 
they  wanted  to  take  and  had  killed  the  others  and  probably  took 
some  of  the  spoils  of  the  houses,  they  returned.  At  a  place  between 
Walpi  and  Mishongnovi  called  Skeleton  Mound  (Maschomo),  they 
halted.  The  Oraibi  now  showed  their  dissatisfaction  and  said  to 
the  others:  "This  is  not  the  way  the  chief  told  us  that  it  should  be. 
We  should  select  our  prisoners  first.  You  have  taken  what  belonged 
to  us.  This  here  was  to  be  ours;  that  there  was  to  be  ours;  and  this 
was  to  be  ours;  and  you  have  taken  them.  Now  you  give  to  us  what 
belongs  to  us,  as  the  chief  of  Aoatovi  told  us."  Thus  they  spoke  to 
them. 

But  the  Mishongnovi  and  Walpi  refused  to  give  up  the  women 
and  maidens.  "We  have  captured  them,  we  have  taken  them," 
they  said,  "and  by  that  they  became  ours.  We  shall  not  give  them 
to  you."  Hereupon  the  Oraibi  chief  said:  "Very  well,  then  these 
are  mine.  They  were  given  to  me,"  and  hereupon  he  called  upon 
his  people  to  take  them."  "Let  us  kill  them,"  he  said,  "and  then 
they  will  belong  to  nobody,  and  there  will  be  no  wrangle  about  them.  " 
Hereupon  the  Oraibi  grabbed  a  great  many  of  them,  whereupon  the 
women  and  maidens  who  were  thus  taken  cried  and  begged  to  be 
allowed  to  go  along.  "Do  not  kill  us,"  they  implored  them,  "we 
shall  go  with  you."  Many  of  the  younger  and  prettier  ones  about 
whom  the  quarrel  had  taken  place  were  killed.  Some,  however, 
pitied  their  victims  and  these  as  well  as  others  about  whom  there  was 
no  contention  were  taken  to  the  different  villages.  That  is  the  rea- 
son why  in  Oraibi,  Mish6ngnovi,  and  Walpi  so  many  of  the  Aoatovi 
people  may  be  found  to  the  present  day. 

In  Oraibi  the  following  clans  are  represented  from  those  people: 
the  Sand  clan,  the  Rabbit  clan,  the  Coyote  clan,  and  the  Butterfly 
clan.  Of  the  latter,  however,  only  one  woman  is  left.  There  are  in 
Oraibi  two  different  kinds  of  all  of  these  clans  except  the  Sand  clan, 
all  of  which  are  probably  the  Aodtovi  people,  while  those  of  the  other 
clans  have  come  from  different  directions.  The  Aoatovi  people  in- 
troduced in  Oraibi  the  Odqol  cult,  which  is  the  latest  cult  introduced  in 
Oraibi.  The  same  cult  was  also  introduced  by  them  in  Mish6ngnovi 
and  W^lpi.  At  every  Soyal  ceremony  these  clans  place  their  b^hos 
at  a  separate  place  at  the  edge  of  the  mesa  for  their  dead  ancestors. 


254    Field  Columbian  Museum  —  Anthropology,  Vol.  VIII. 

104.     THE   DESTRUCTION  OF   AOATOVl.' 

Aliksai!  At  Aoatovi  they  were  living.  The  village  chief  had 
some  fine  nice  fields  there.  North  of  the  village  were  two  springs. 
The  village  chief  also  had  a  son,  but  all  the  maidens  of  the  village 
were  afraid  of  this  youth  and  refused  to  marry  him.  He  was  a  great 
hunter  and  always  went  hunting.  So  one  time  he  again  led  a  hunt- 
ing expedition.  They  went  south-west  of  the  village,  away  ofif,  where 
they  assembled  at  a  certain  place.  They  had  built  their  fire.  Some 
of  the  maidens  of  the  village  took  part  in  the  hunt.  They  then 
formed  two  parties,  and  these  spread  out  to  form  a  circle.  There 
were  a  great  many  rabbits  and  they  killed  a  great  many.  A  large 
hawk  took  part  in  the  hunt  too.  He  would  swoop  down  on  the  rab- 
bits and  kill  them.  This  he  did  for  the  village  chief's  son,  so  that 
when  they  went  home  the  village  chief  had  a  great  deal  of  game  to 
carry  home.  When  the  sun  was  low  they  arrived  at  the  spring  close 
to  Aod,tovi,  Here  they  drank  and  then  they  went  up  to  the  village. 
On  the  way  up  they  ate  many  peaches  and  watermelons  that  were 
growing  close  to  the  mesa.  The  peaches  were  just  beginning  to  get 
ripe. 

The  village  chief's  son  not  having  anything  to  carry,  ran  ahead  to 
the  village,  wrapped  up  in  his  blanket,  and  seated  himself  on  top  of 
a  house  and  watched  for  the  hunters  to  come  up.  When  they  assem- 
bled in  the  village  he  came  down  and  met  his  father  in  the  house. 
Here  they  ate  supper.  When  they  were  through  his  sister  removed 
the  remnants.  The  father  then  smoked  on  the  game,  whereupon 
the  son  addressed  his  father  and  said:  "My  father,  I  am  unhappy 
here,  and  now  our  children  (people)  they  shall  be  happy  here  only 
this  long  too.  Let  us  do  something  to  them.  You  go  to  Toriva  to- 
morrow morning."  "Is  that  so?"  the  father  said.  "Yes,"  the  son 
replied. 

So  early  in  the  morning  the  village  chief  repaired  to  the  village 
of  Hano,  where  he  met  the  chief  of  that  village.  "Why  have  you 
come?"  the  latter  said.  "Yes,"  the  visitor  replied,  "my  son  spoke 
to  me  somethii^g  not  good  last  night,  and  I  have  come  to  tell  you 
about  it.  The  maidens  of  our  village  refuse  to  marry  him.  They 
run  away  from  him  and  so  we  want  you  to  come  and  fetch  our  people. 
You  notify  the  other  villages  and  then  you  come  sometime  and  bring 
powder  of  Spanish  pepper  with  you,  and  then  when  they  are  all  in 
their  kiva  you  give  them  that  pepper. "  ^JHereupon  the  village  chief 
returned  to  his  home.     The  chief  of  I^^no  went  to  inform  the  inhab- 

'  Told  by  Kuhkuima  (Shupaiilavi). 


March,  1905.    The  Traditions  of  the  Hopi  ■ —  Voth.  255 

itants  of  Sitchomovi,  and  of  Walpi,  both  of  which  villages  were  then 
situated  north  of  the  mesa  where  there  are  now  some  ruins.  He  told 
them  that  the  next  night  they  should  get  ready  for  the  expedition. 

So  the  next  evening  the  people  of  the  three  villages  came  out, 
went  down  the  mesa  and  repaired  to  the  village  of  Aoatovi,  where 
they  camped  at  the  spring  north  of  the  village  at  the  foot  of  the 
mesa.  There  was  a  great  storm  raging  at  that  time.  So  in  the  eve- 
ning they  ascended  the  mesa.  The  men  were  still  in  their  different 
kivas  eating  their  evening  meals.  The  enemies  drew  out  the  ladders 
from  the  kivas  so  that  the  men  could  not  come  out.  They  then 
gathered  the  women  and  children,  and  while  some  of  the  raiders 
drove  them  off  in  little  bunches  and  parties,  others  threw  firebrands 
into  the  kivas  and  destroyed  the  men.  The  captives  were  taken  to 
the  villages  and  distributed  there  where  they  remained. 

105.     HOW  AN  ORAIBl  CHIEF   PUNISHED  HIS   PEOPLE.' 

A  long  time  ago  the  people  were  living  in  Oraibi.  They  were  also 
living  in  Walpi  which,  however,  then  was  not  on  top  of  the  mesa, 
but  somewhat  farther  down  towards  the  north-west.  One  time  the 
children  (people)  of  the  chief  in  Oraibi  were  very  bad  and  the  chief 
concluded  that  he  would  punish  them.  So  he  went  over  to  the  war- 
rior chief  in  Wdlpi.  He  sat  down  and  they  first  smoked,  then  the 
warrior  chief  asked  him  what  his  object  in  coming  was.  "Yes,"  he 
said,  "my  children  are  very  bad  and  I  have  come  to  see  what  you 
think  about  it.  After  some  days  we  will  come  by  here  to  attack 
Walpi.  You  must  then  be  ready  and  come  to  meet  us  in  the  valley, 
and  when  my  children  return  and  run,  you  must  kill  them,  but  those 
who  pass  the  rock  that  is  standing  south  of  Pondtoika,  they  shall  re- 
main unmolested." 

The  warrior  chief  of  Walpi  agreed  to  this,  on  the  condition  that 
the  Oraibi  chiefs  would  not  ask  for  any  of  the  lives  of  the  Wdlpi.  To 
this  he  agreed.  So  the  Oraibi  chief  returned  and  told  his  people 
that  in  four  days  they  would  make  a  raid  on  Wiilpi  and  try  espe- 
cially to  steal  some  maidens.  They  were  willing,  and  so  during  the 
night  after  the  third  day  proceeded  towards  Walpi.  Early  in  the 
morning  they  approached  the  village,  but  the  Walpi  were  ready. 
They  descended  from  their  village  well  armed,  and,  sounding  the  war 
yell,  rushed  upon  the  Oraibi. 

One  of  the  Walpi  young  men  had  a  very  large,  fierce  dog.  This 
dog  rushed  ahead  and  bit  a  great  many  of  the  Orafbi  in  the  leg,  thus 

»  Told  by  Sikahpiki  (Shupatilavi). 


256    Field  Columbian  Museum  —  Anthropology,  Vol.  VIII. 

disabling  them.  The  Oraibi  had  been  so  thoroughly  surprised  that 
they  got  frightened  and  fled  when  the  Wd,lpi  rushed  upon  them.  The 
latter  now  chased  the  fleeing  Oraibi  and  killed  a  great  many.  The 
big  dog  also  disabled  and  killed  a  number  of  them.  Only  a  few 
passed  the  rock  mentioned  above.  On  account  of  this  battle,  in 
which  that  dog  killed  so  many  Oraibi,  a  dog  is  engraved  on  that  rock 
and  it  is  called  the  dog  mark  (Pokvaita). 

This  is  the  way  chiefs  often  punished  their  children  (people)  when 
they  became  "bewitched."  That  is  one  reason  why  there  are  so 
very  many  ruins  all  over  the  country.  Many  people  were  killed  in 
that  way  because  their  chiefs  became  angry  and  invited  some  chief 
or  inhabitant  from  other  villages  to  destroy  their  people. 


106.     A   KATCINA  RACE  CONTEST  BETWEEN  THE   WALPI   AND 

THE  ORAIBI.' 

Haliksai!  In  Walpi  the  people  were  living,  but  at  the  place 
where  the  old  village  stood  before  the  people  had  moved  on  the  mesa. 
And  in  Oraibi  the  people  were  also  living.  The  Walpi  always  had 
races  west  of  the  village  in  the  valley  for  practice.  When  they  had 
become  strong,  they  said:  "Let  us  go  to  Oraibi  and  race  there,  be- 
cause they  are  not  strong  and  nimble."  One  time  they  had  a  Kat- 
cina  race  in  Walpi  again,  as  they  used  to  have  frequently.  One  of 
the  Oraibi  youths  who  had  a  friend  in  Walpi  went  to  visit  his  friend 
on  that  day,  though  he  had  not  heard  about  there  being  a  race  there. 
As  the  Katcinas  were  coming  towards  evening  his  friend  said  to  the 
Oraibi  youth,  that  he  should  stay  all  night  and  see  the  Katcinas,  and 
then  go  home  in  the  morning.  So  the  Oraibi  youth  remained  for 
the  Katcina  race. 

They  did  not  come  until  towards  evening.  When  they  had 
arrived  on  the  plaza  the  Koyemsis  challenged  the  young  men  of  the 
village  to  come  and  race  with  the  Katcinas.  The  Oraibi  youth  en- 
joyed seeing  the  race,  but  he  was  somewhat  timid  and  afraid  to 
participate  in  the  race.  When  the  race  was  over  the  young  m"en  of 
the  village  had  long  races  yet  down  in  the  valley,  but  they  said  to 
one  another,  that  no  one  should  tell  the  Oraibi  youth  that  they  in- 
tended to  go  there  and  race  with  the  Oraibi.  In  the  evening,  how- 
ever, the  friend  of  this  young  man  told  him  that  the  Walpi  had  been 
practicing  and  that  they  intended  to  come  to  Oraibi  and  race  with 
the  Orafbi  youths.  He  added  that  they  should  also  practice  in  Oraibi 
for  this  coming  contest,  and  said  that  these  Wdlpi"were  braggarts 

'  Told  by  KwdyBshva  (Oraibi). 


March,  1905.     The  Traditions  of  the  Hopi  —  Voth.  257 

and  not  so  strong  as  they  said  they  were.  When  he  had  told  him 
this  they  retired  for  the  night. 

Early  the  next  morning,  before  he  had  eaten  a  morning  meal,  the 
Oraibi  youth  returned  to  his  village,  running  very  fast.  When  he 
arrived  there  he  told  the  crier  to  make  an  announcement.  The  latter 
announced  that  the  youths  of  the  village  should  assemble  on  the 
plaza,  as  a  certain  youth  had  something  to  communicate  to  them. 
Hereupon  the  young  men  assembled  on  the  plaza  and  asked  the 
young  man  what  he  had  to  tell  them.  He  said  that  he  had  been  in 
Walpi,  that  they  had  Katcina  races  there  and  practiced  running,  and 
that  they  were  going  to  come  over  here  to  race  with  them,  so  they 
should  now  go  and  practice  running  and  thus  become  strong.  "Let 
us  race  here  north  of  the  village,"  he  added.  "They  were  going  to 
come  here  without  informing  us,  but  my  friend  there  told  me  about 
it." 

So  they  assembled  at  Hohoyahki,  north  of  the  village,  and  there 
had  two  races.  "Let  us  stop  now,"  they  said  to  each  other;  "if  we 
race  too  long  one  gets  tired  and  does  not  recover  from  his  fatigue." 
Thus  they  practiced  for  four  days.  On  the  fifth  day  the  W^lpi  came. 
They  did  not  know,  however,  that  the  Oraibi  had  heard  about  their 
coming.  When  the  Walpi  arrived  at  the  spring  Keq6chmovi,  east 
of  Oraibi,  where  there  were  then  no  houses,  they  dressed  up  at 
that  spring  so  that  the  Oraibi  should  not  find  out  so  soon,  but  the 
Oraibi  had  noticed  them.  When  they  had  dressed  up  they  ran  to- 
wards the  village,  following  a  trail  straight  up  towards  the  Katcin- 
kihu  Kuwawaima.  Here  they  gathered  and  stopped  for  a  little 
while  and  then  ran  towards  the  village. 

The  people  of  the  village,  though  they  had  known  of  their  coming, 
acted  as  if  they  had  not  seen  them.  Two  of  the  Katcinas  were  Koy- 
emsis  who  carried  gifts  in  the  form  of  comiviki,  roasted  sweet  com 
ears,  etc.  When  they  had  arrived  at  the  plaza  one  of  the  older 
Orafbi  went  to  them  and  asked:  "Have  you  come?  Have  you 
arrived?"  "Yes,"  the  K6yemsis  replied.  "On  what  account  did 
you  come?"  they  were  asked.  "Yes,"  the  K6yemsis  said,  "we  have 
come  to  contend  with  your  young  men  in  a  race."  Hereupon  the 
old  man  asked  the  Oraibi  youths  to  descend  from  the  houses  and 
race  with  these  Katcinas.  Immediately  a  large  number  of  the  young 
men  came  down,  laid  off  their  clothes,  and  raced  with  the  Katcinas. 
As  so  many  entered  the  race  the  Katcinas  were  soon  tired.  They 
did  not  capture  one  Orafbi  racer,  did  not  even  get  near  enough  to 
strike  him  with  their  yucca  leaf  whips. 

When  they  were  through  racing  they  had  not  caught  a  single 


258    Field  Columbian  Museum  —  Anthropology,  Vol.  VIIL 

Oraibi  youth,  and  the  Oraibi  had  won  from  them  all  the  presents. 
The  Katcinas  were  very  tired.  The  man  who  had  received  them  on 
the  plaza  gave  them  at  least  some  prayer-meal,  whereupon  they 
returned  to  the  Katcina  house  south  of  the  village,  where  they  laid 
off  their  costumes.  They  then  again  met  the  Oraibi  men  to  race 
with  them  west  of  the  village.  "You  have  beaten  us, "  they  said  to 
the  Oraibi,  "if  we  do  not  win  in  this  race  then  we  shall  indeed  be 
very  mucb  dejected. "  They  then  descended  from  the  village  on  the 
west  side,  ran  towards  Mum6shvavi,  from  there  south-westward,  then 
south  around  the  mesa  point,  and  ascended  the  mesa  from  the  east 
side,  thus  describing  a  very  large  circle. 

The  Wdlpi  again  could  not  overtake  the  Oraibi  and  when  they 
got  to  Keq6chmovi,  the  Walpi  were  very  tired  and  gave  up  the  race. 
The  two  Koyemsis  who  were  a  little  older  than  the  others  and  were 
not  quite  so  tired  went  up  to  the  Katcina  house  and  got  the  costumes 
of  the  Walpi,  whereupon  the  Walpi  all  returned,  very  much  in  des- 
pair. They  went  very  slowly  and  were  very  quiet.  "The  Oraibi," 
they  said  among  themselves,  "are  very  strong."  It  was  early  in 
the  morning  when  one  after  the  other  arrived  at  Walpi,  some  of  them 
being  so  tired  that  they  had  fallen  far  behind.  They  agreed  that 
they  should  not  go  and  race  with  the  Orafbi  again. 

107.     THE    LAST   FIGHT   WITH    THE    NAVAHO.' 

The  Navaho  had  repeatedly  raided  the  other  villages,  though  the 
Oraibi  had  never  had  a  real  encounter  with  that  warlike  tribe,  by 
which  they  were  surrounded,  but  they  did  not  allow  themselves  to  be 
lulled  into  a  false  safety.  They  kept  their  bows  in  order,  their 
quivers  full  of  arrows,  and  did  not  forget  to  constantly  practice 
shooting.  One  day  while  a  number  of  the  men  had  been  practicing 
with  their  bows  and  arrows  on  the  west  side  of  the  village,  at  the  foot 
of  the  mesa,  where  they  had  filled  several  sand  piles  with  arrows,  the 
news  was  called  down  to  them  from  the  edge  of  the  mesa  that  a  large 
cloud  of  dust  was  seen  in  one  of  the  wooded  canyons  towards  the 
north-east,  and  that  it  looked  as  if  a  great  many  people  were  approach- 
ing the  village.  It  was  towards  evening.  The  men  gathered  up  their 
bows  and  arrows  and  hastened  to  the  village.  Here  the  roofs  were 
covered  with  expectant  people,  whose  faces  were  turned  towards  the 
approaching  dust  cloud  about  six  miles  towards  the  north-east.  It 
soon  became  clear  to  all  that  an  expedition  was  undertaken  against 
the  village  of  Oraibi  on  the  part  of  the  Navaho.     Suddenly  the  Hopi 

1  Told  by  Qoydwaima  (Oraibi). 


March,  1905.     The  Traditions  of  the  Hopi  —  Voth.  259 

noticed  that  the  approaching  enemy  halted  and  evidently  had  struck 
camp  for  the  night.  A  great  many  camp-fires  were  soon  seen  at  the 
place  where  they  camped.  These  were  kept  up  all  night.  The  great- 
est excitement  prevailed  in  the  village.  The  different  clans  were 
invited  to  assemble  in  the  ancestral  homes  of  their  respective  clans, 
where  councils  were  being  held  during  the  greater  part  of  the  night, 
as  to  what  was  to  be  done  to  meet  the  approaching  danger.  After 
these  councils  were  over  the  village  crier  invited  all  the  people  to  the 
public  plaza  of  the  village.  Firewood  was  being  brought  together 
and  a  large  fire  was  kept  up  in  the  center  of  the  plaza.  The 
situation  was  discussed  in  all  its  aspects.  People  encouraged  one 
another.  Those  who  were  expected  to  set  out  as  warriors  were  espe- 
cially encouraged ;  they  were  told  that  they  should  be  careful  of  their 
lives  and  that  any  plunder  that  might  be  found  on  the  enemies,  such 
as  weapons,  clothing,  etc.,  should  be  owned  by  whomsoever  succeeded 
in  taking  it.  All  narratives  about  this  event  agree  in  this  fact,  that 
a  number  of  Hopi,  who  either  were  entirely  discouraged  from  the  be- 
ginning or  saw  no  hope  of  their  gaining  the  victory,  and  who  perhaps 
acted  as  traitors,  went  to  the  Navaho  during  the  night.  They  took 
with  them  such  presents  as  buckskins,  blankets,  different  articles  of 
clothing,  etc.  Arriving  at  the  Navaho  camp  each  one  approached 
some  Navaho  warrior  and  told  him:  "I  want  you  to  kill  me  to-mor- 
row in  the  battle."  "What  will  be  the  price  for  it?"  he  was  asked 
by  the  Navaho  warrior.  "This,"  the  Hopi  answered,  and  handed 
him  the  present  that  he  had  brought.  Hereupon  the  Navaho  war- 
rior would  puncture  the  foot  of  the  Hopi,  near  the  ankle,  over  a  pot 
that  had  been  put  into  the  ground,  and  the  blood  thus  extracted 
would  be  allowed  to  run  into  the  pot.  The  loss  of  blood  so 
weakened  the  Hopi  warriors  that  they  could  only  walk  slowly  on  the 
next  day  and  were  easily  singled  out  by  the  Navaho.  These  Hopi 
hereupon  returned  to  the  village,  not  of  course  telling  their  breth- 
ren what  they  had  done  at  the  Navaho  camp. 

The  Navaho  during  the  night  sang  their  war  songs  and  performed 
their  war  ceremonies.  Early  in'  the  morning  at  the  so-called  white 
rising — as  the  Hopi  called  the  early  dawn — the  Navaho  broke  camp 
and  made  towards  the  village  of  Oralbi.  At  the  so-called  yellow 
dawn — as  the  Hopi  called  the  dawn  immediately  before  sunrise — 
they  had  reached  a  place  north  of  the  village  where  they  ascended 
the  mesa  and  filled  the  entire  space  north  of  the  village. 

The  Hopi  had  not  been  idle  during  the  night.  After  they  were 
through  with  the  councils  and  had  made  up  their  minds  that  they 
would  have  to  fight,  they  began  to  prepare  for  the  approaching  en- 


26o    Field  Columbian  Museum — Anthropology,  Vol.  VIII. 

counter.  The  Hopi  at  that  time  had  a  great  many  buckskins. 
Every  warrior  wrapped  two  or  even  more  of  these  around  the  upper 
part  of  his  body,  taking  care  that  the  thick  head  and  neck  part  of  the 
buckskin  covered  his  chest  or  abdomen.  Arrows  and  bows  were 
secured  wherever  they  could  be  gotten.  Furthermore,  they  armed 
themselves  with  stone  tomahawks,  boomerangs,  and  thro  wing-sticks 
of  every  description.  Some  put  the  head-dresses  peculiar  to  their 
societies  on  their  heads,  for  instance,  those  belonging  to  the  Horn 
Society,  two  horns;  those  belonging  to  the  Agave  Society,  one  horn; 
and  so  on.  Most  of  them  tied  some  feathers  into  their  hair.  When 
all  were  ready  they  lined  up  north  of  the  village,  filling  the  whole 
space  from  the  rim  of  the  east  side  to  the  edge  on  the  west  side  of  the 
mesa.  The  warrior  chief  of  the  Burrowing  Owl  clan  performed  cer- 
tain war  rites,  the  same,  it  is  said,  that  are  still  performed  as  a  part 
of  the  great  Soyal  ceremony. 

A  water  tray  was  placed  on  the  ground,  many  fetishes  and  amu- 
lets, bones,  etc.,  were  placed  around  the  medicine  bowl,  and  a  num- 
ber of  war  songs  chanted.  At  the  conclusion  of  the  ceremony  the 
bodies  of  all  the  warriors  were  decorated  with  certain  spots,  the 
material  used  being  a  peculiar  stone,  which  is  found  west  of  Oraibi. 
This  stone  is  called  pookdngnayoo  (war  god  vomisis).  The  war  chief 
pulverized  this  stone,  mixed  it  with  the  water  from  the  medicine 
bowl,  and  decorated  the  bodies  of  the  warriors  by  rubbing  his  hand 
over  the  outside  of  the  lower  and  upper  leg  close  to  the  knee,  the  out- 
side of  the  lower  and  upper  arm  close  to  the  elbow,  and  over  his  heart 
and  back.  It  is,  in  fact,  the  same  decoration  which  may  now  be  seen 
on  the  body  of  the  snake  dancers. 

By  this  time  the  Navaho  began  to  come  nearer  and  the  Hopi 
drew  up  in  line  ready  to  meet  them.  The  leader  of  the  Navaho,  being 
mounted  on  a  pony  and  dressed  in  a  large  piece  of  bayetta  (a  red 
European  cloth),  with  not  only  his  but  also  his  pony's  body  covered, 
rode  up  to  the  Hopi.  After  saying  something  to  them,  which,  how- 
ever, history  has  failed  to  record,  he  shot  the  first  arrow  into  the 
crowd  of  the  Hopi.  without  hitting  any  of  them.  Hereupon  he  swung 
around  his  pony  and  dashed  back  to  his  people,  who  now  rushed 
towards  the  Hopi,  and  the  battle  was  opened.  The  sun  had  not  yet 
risen.  The  battle  at  once  became  very  fierce;  the  Agave,  Snake, 
Lizzard,  Burrowing  Owl,  and  Squash  clans  took  the  lead.  They  were 
armed  with  shields,  war  clubs,  tomahawks,  etc.  They  were  followed 
by  those  fighting  with  bows  and  arrows.  While  the  first  line  served 
with  their  shields  as  a  protection,  striking,  of  course,  their  assailants 
with  their  war  clubs  wherever  they  had  an  opportunity,  the  archers 


March,  1905.     The  Traditions  op  the  Hon  —  Voth.  261 

shot  into  the  enemy  through  the  spaces  between  the  warriors  in 
front  of  them.  The  Hopi  succeeded  in  driving  the  NaTaho  slowly 
backward  to  a  place  a  few  miles  north-east  of  Oraibi  where  they  drove 
them  off  the  mesa.  One  of  the  Navaho  had  lived  in  Oraibi  a  while, 
and  in  fact  had  been  initiated  into  the  Wtiwuchim  society.  He  could 
speak  the  Hopi  language  and  called  out  to  one  of  the  Hopi  warriors 
by  the  name  of  Chiniwa:  "You  had  better  fight  us  here  where  we 
now  are  and  do  not  follow  us,  but  remain  where  you  are,  because  you 
will  all  be  killed.  Our  people  have  not  yet  all  arrived ;  there  are  many 
more  farther  east."  Chiniwa  conveyed  this  information  to  his 
brethren  warriors  but  without  avail.  The  Hopi  followed  the  Navaho. 
and  in  the  valley  both  drew  up  a  line  of  battle  ready  to  again  engage 
in  regular  battle.  While  the  two  lines  of  warriors  were  facing  each 
other,  a  Navaho  woman,  being  mounted  on  a  pony,  grabbed  a  lance 
from  a  Navaho  warrior,  dashed  towards  the  line  of  the  Hopi,  followed 
by  her  people.  They  broke  through  the  line  of  Hopi  and  thus  divided 
the  latter  into  two  parties.  These  they  at  once  surrounded,  which 
placed  the  Hopi  at  a  disadvantage. 

The  sun  was  by  this  time  just  rising  and  the  Hopi  saw  that  the 
Navaho  warriors  were  simply  dressed  in  their  loin  cloths,  some  hav- 
ing on  moccasins.  Their  bodies  were  decorated  with  red  paint  over 
which  they  had  drawn  their  fingers  when  it  was  still  wet,  making 
their  bodies  full  of  lines.  Their  hair  was  hanging  down  their  backs 
loose.  They  were  all  mounted  on  ponies.  The  Hopi,  however,  had 
this  advantage,  that  their  bodies  were  well  wrapped  with  heavy 
buckskins,  while  those  of  the  Navaho  were  nude,  so  that  a  great 
many  more  of  the  arrows  of  the  Hopi  proved  fatal  to  their  enemies 
than  vice  versa.  The  Hopi  say  that  many  of  the  Navaho  arrows 
were  shot  into  the  buckskins  that  were  wrapped  around  their  bodies 
and  were  dangling  down  on  all  sides  from  their  bodies.  This  accounts 
partly  for  the  fact  that  the  Hopi,  though  outnumbered  by  their 
enemies,  were  not  exterminated. 

The  battle  lasted  until  late  in  the  afternoon.  The  Hopi  would 
break  through  the  circles  of  the  warriors  surrounding  them,  but  were 
always  surrounded  again  by  new  parties,  so  that  the  circles  sur- 
rounding the  fighting  Hopi  became  smaller  and  smaller.  The  Hopi 
say  that  the  Navaho  were  much  better  provided  with  shields  than 
they  were,  so  that  they  could  cover  themselves  completely  when 
encircling  the  Hopi,  but  the  Hopi  say  they  would  not  always  shoot 
at  the  enemies  just  in  front  of  them  but  would  sometimes  threaten 
them  and  then  turn  around  quickly  and  then  shoot  at  somebody 
else  from  the  side  and  past  their  shields.     They  also  say  that  the 


262    Field  Columbian  Museum  —  Anthropology,  Vol.  VIII. 

Navaho  in  charging  them  on  their  ponies  would  often,  after  they 
had  shot  an  arrow,  or  saw  that  they  were  threatened  by  some 
special  Hopi  warrior,  turn  their  ponies  around  quickly  and  lower 
themselves  by  the  side  of  the  pony,  while  they  dashed  away,  but 
often  the  Hopi  still  succeeded  in  shooting  them  even  in  that  posi- 
tion. 

The  arms  of  the  Navaho  also  consisted  of  bows,  arrows,  shields, 
and  war  clubs,  and  some  few  had  guns  and  pistols  which  they  had 
procured  from  the  Spaniards.  In  the  afternoon  a  small  party  of 
Hopi  succeeded  in  climbing  the  point  of  the  mesa  north-east  of  the 
battle-field,  called  Shongohtoika.  They  were  followed  by  some  of 
the  Navaho  warriors,  but  the  latter  soon  had  to  give  up  the  pursuit  on 
account  of  the  many  rocks  and  boulders  that  are  scattered  close  to 
the  mesa.  The  party  of  Hopi  remained  at  the  edge  of  the  mesa 
looking  down  upon  the  battle-field.  Here  the  nephew  of  Chiniwa 
had  in  the  meanwhile  been  shot  in  the  foot  so  that  he  could  not  walk. 
His  uncle  Chiniwa  said  to  him:  "You  will  probably  not  get  away 
here."  "No,  perhaps  not,"  the  young  man  answered,  "but  I  want 
at  least  to  shoot  some  one  yet."  So  he  laid  all  his  arrows  that  he 
still  had  in  his  quiver  on  his  lap  and  shot  into  the  body  of  the  Navaho, 
when  the  latter  at  once  surrounded  him  and  killed  him  with  their 
lances  and  clubs,  and  tore  from  his  body  his  buckskin  and  clothing. 
In  the  meanwhile  the  men  on  the  edge  of  the  mesa  counseled  with 
one  another  whether  they  should  go  down  and  assist  their  hard-pressed 
brethren,  but  only  three  were  willing.  These  went  down  and  hid 
behind  rocks,  towards  which  a  party  of  Navaho  was  driven  by  a 
party  of  Hopi.  When  the  retreating  Navaho  had  come  within  shoot- 
ing distance  of  the  three  Hopi  hidden  behind  the  rocks,  the  latter 
killed  a  number  of  them  from  their  safe  shelter.  Hereupon  the 
Navaho  scattered,  giving  the  Hopi  who  were  pursuing  them  an  oppor- 
tunity to  also  rush  behind  the  rocks  where  they  were  greeted  by  their 
three  valiant  brethren.  All  now  ascended  the  mesa  where  they  pro- 
ceeded in  a  north-westerly  direction  along  the  edge  of  the  mesa. 
They  were  preceded  by  the  party  of  Navaho  who  had  pursued  them 
to  the  foot  of  the  mesa,  and  who  had  in  the  meanwhile  rounded  on 
their  very  swift  ponies  on  the  point  of  the  mesa  and  ascended  on  the 
point  of  the  opposite  side,  but  it  seems  that  this  party  of  Navaho 
for  some  reason  or  other — because  they  were  afraid,  the  Hopi  say 
— failed  to  attack  them.  All  they  did  was  to  wave  the  buckskins, 
clothing,  etc.,  that  they  had  taken  from  their  slain  brethren,  and 
mock  them. 

The  Hopi  finally  found  a  place  where  they  could  descend  the 


March,  1905.     The  Tr.\ditions  of  the  Hopi  —  Voth.  263 

mesa,  crossed  the  small  valley,  which  is  quite  deep,  stopped  at  one 
place  and  then  reached  a  small  spring  by  the  name  of  Oh6wikba. 
Here  they  rested,  as  they  were  very  thirsty  and  a  number  of  them 
were  wounded.  The  latter  asked  their  comrades  to  dress  their 
wounds  the  best  they  could  then  carry  them  home  the  rest  of  the 
way,  which  was  done.  The  Navaho  party  who  had  pursued  these 
Hopi  had  not  followed  them,  they  had  descended  the  mesa  at  some 
other  place,  but  made  for  the  village  of  Oraibi.  In  the  valley  where 
the  main  battle-ground  was,  the  fighting  had  also  ceased  by  this 
time.  The  different  groups  of  fighting  Hopi  had  succeeded  in  cut- 
ting their  way  through  their  assailants  and  were  running  towards 
the  village,  leaving  a  great  many  dead  and  wounded  behind.  The 
Navaho  had  also  lost  very  heavily,  but  it  is  said  that  the  Navaho 
carried  their  wounded  away  while  the  battle  was  raging,  taking  them 
all  to  a  certain  place  from  which  they  later  took  them  with  them, 
tying  them  on  their  ponies.  The  retreating  Hopi  were  followed  by 
bands  of  Navaho,  while  other  bands  of  the  latter  tried  to  outflank 
them  and  to  reach  the  village  first.' 

While  both  parties  were  drawing  closer  to  the  village,  the  Hopi 
retreating  and  the  Navaho  following  them,  more  or  less  fighting  was 
going  on,  about  which  various  details  are  still  mentioned  when  the 
events  of  this  important  day  of  Hopi  history  are  related.  For  in- 
stance, when  the  Hopi  had  arrived  on  top  of  the  first  mesa  south  of 
the  battle-field,  six  of  them  hid  in  a  stone  inclosure.  Whether  it  was 
a  sheep  corral  or  a  temporary  shelter  that  some  Hopi  had  built,  is 
not  known.  Here  they  were  at  once  attacked  by  a  party  of  Navaho 
whom  they  kept  at  a  respectable  distance  with  their  well-directed 
arrows.  The  Navaho  seeing  that  they  could  not  overpower  these 
men  with  their  bows  and  arrows  procured  from  some  of  their  comrades 
some  firearms.  With  these  they  kept  shooting  at  the  imperfect  in- 
closure until  they  had  killed  five  out  of  the  six  men.  The  sixth  one 
jumped  out  of  the  inclosure,  rushed  through  the  attacking  party, 
and  jumped  down  at  a  steep  though  not  very  high  place  from  the 

'  The  number  killed  on  both  sides  will  perhaps  never  be  fully  ascertained,  but  the  afore- 
mentioned Navaho,  Mayalolo,  who  had  become  a  member  of  one  of  the  Hopi  societies,  later  on 
came  to  Oraibi,  and  he  is  authority  for  the  statement,  which  the  Oraibi  keep  reiterating,  that  a 
great  many  more  Navaho  were  killed  than  Hopi.  He  also  stated,  which  of  course  is  also  substan- 
tiated by  the  Hopi,  that  a  great  many  Navaho  ponies  were  also  killed.  It  is  reasonable  to  believe 
that  this  statement  is  correct  from  the  fact,  already  mentioned,  that  the  Navaho  were  fighting 
with  naked  bodies,  while  the  Hopi  were  well  protected  by  buckskins  which  they  had  wound 
around  them.  It  seems  that  they  werie  about  equally  well  armed,  and  the  courage  of  the  Hopi 
was  probably  as  great  as  that  of  their  assailants.  The  fact  that  the  Navaho  were  mounted,  of 
course  placed  the  Hopi  at  a  disadvantage  while  they  were  fighting  on  even  ground,  but  wherever 
the  Hopi  could  withdraw  behind  rocks  or  into  other  unapproachable  places,  the  Navaho  derived 
but  little  benefit  from  their  ponies. 


264    Field  Columbian  Museum  —  Anthropology,  Vol.  VIII. 

mesa.  Of  the  various  missiles  that  were  fired  at  him,  none  proved 
to  be  fatal.  The  Navaho  followed  him  to  the  edge  of  the  mesa,  but 
had  not  the  courage  to  jump  after  him.  He  hid  away  under  a  pro^ 
jecting  rock  where  he  stayed  all  day. 

While  this  happened,  one  of  the  Hopi  warriors,  who  had  proven  him- 
self especially  brave,  had  rounded  the  point  of  this  mesa  and  was  mak- 
ing his  way  towards  the  village  of  Oraibi.  He  was  followed  by  several 
Navaho  who  hit  him  several  times,  but  owing  to  the  fact  that  he  was 
well  wrapped  with  good  buckskins,  none  of  the  shots  took  fatal 
effect.  These  Navaho,  as  the  Hopi  believe,  became  somewhat  super- 
stitious about  this  man.  The  latter  claim  that  the  pursuing  party 
abandoned  pursuit  of  this  one  warrior,  saying  to  one  another:  "Do 
not  follow  that  man.  He  is  very  brave  and  will  surely  kill  you." 
Some  of  the  Hopi  by  this  time  discovered  that  among  the  Navaho 
warriors  there  were  some  Hopi  from  the  village  of  W^lpi.  These  Walpi 
had  so  thoroughly  disguised  themselves  with  paint  and  by  combing 
their  hair  in  the  same  manner  as  the  Navaho  that  they  had  not  been 
recognized  before.  One  of  the  first  to  recognize  them  was  the  man 
lying  under  the  rock,  who  noticed  that  the  short  front  hair  of  one  of 
the  Walpi  dropped  from  behind  his  ear.  Soon  the  brave  warrior 
just  mentioned  also  recognized  the  Walpi,  and  at  once  addressed 
them,  saying:  "So,  you  are  with  them  too,  we  thought  there  were 
only  Navaho. "  "Oh!"  the  Walpi  said,  "we  are  being  recognized 
now.  Let  us  kill  him.  If  we  do  not  kill  him  he  will  certainly  tell  on 
us  in  Oraibi.  But  how  shall  we  kill  him,  shall  we  attack  him  and  shoot 
him?"  "No,"  some  one  said,  "let  us  go  and  capture  him."  Here- 
upon some  of  them  dismounted  and  they  as  well  as  some  on  horse- 
back formed  a  ring  around  the  man  and  then  closed  in  on  him.  He 
broke  the  skull  of  one  of  them  with  his  tomahawk,  whereupon  he  was 
immediately  overpowered  and  thrown  upon  the  ground.  One  of  the 
Walpi  by  the  name  of  Shiita  knelt  on  his  breast  and  forced  a  lance 
into  his  throat,  killing  him.  They  took  all  his  clothes  and  buckskins, 
cut  open  his  breast,  tore  out  his  heart,  which  they  took  with  them. 
All  this  was  observed  and  later  on  reported  by  the  man  hidden  under 
the  rock  not  far  away.  The  Walpi  then  took  their  victim  on  a  horse 
and  took  him  with  them  to  Walpi,  where  they  placed  hinj  in  a  small 
hut  or  inclosure  which  a  herder  had  built  for  a  temporary  shelter, 
throwing  stones  upon  him. 

In  the  meanwhile  troops  of  Navaho,  among  whom  were  many 
women,  had  reached  the  village  where  the  Hopi  who  had  remained 
behind  had  assembled  their  flocks  of  sheep  on  the  plaza,  which  the 


March,  1905-     The  Traditions  of  the  Hopi  —  Voth.  265 

Hopi  say  was  crowded  with  sheep.  They  had  closed  up  the  passages 
to  the  plaza  with  beams,  rocks,  etc.,  placing  also  guards  at  every 
opening,  watching  the  sheep.  When  the  Navaho  arrived,  however, 
they  tore  down  the  barriers  in  the  opening  on  the  north  side  and 
drove  the  sheep  out.  The  Navaho  women  were  busily  engaged  in 
shelling  the  corn  north  of  the  village  and  loading  it  on  their  ponies. 
One  Hopi  watching  one  of  the  approaches  was  shot  in  the  leg  by  one 
of  the  Navaho.  The  Navaho  seemed  to  be  in  a  hurry,  for  they  only 
rifled  some  of  the  houses  on  the  north  side  of  the  village !  The  arrival 
of  the  Hopi  warriors  by  that  time  may  also  have  been  a  cause  of  their 
not  carrying  their  depredation  farther  than  they  did.  When  they 
had  loaded  a  number  of  ponies  with  corn  they  left  the  village,  taking 
also  with  them  all  the  sheep  that  had  been  assembled  in  the  plaza. 
Spmewhat  north-east  from  the  main  battle-field  they  camped.  Here 
they  also  had,  during  the  battle,  taken  a  great  many  of  their  dead 
and  wounded,  and  they  later  admitted  that  there  were  a  great  many 
of  them.  They  tied  the  dead,  as  well  as  the  wounded,  on  their  ponies, 
and  then  left  for  their  homes.  It  is  also  said  that  a  great  many  of 
their  ponies  that  they  took  with  them  had  been  wounded  in  the  fight, 
and  later  on  they  told  the  Hopi  that  on  the  way  quite  a  number  of 
them  died.  These  they  left  behind  them.  Also  a  number  of  the 
wounded  died  while  they  were  traveling,  and  it  is  said  that  all  that 
died  were  buried  at  a  place  somewhere  west  of  Kf'shiwuu,  a  place 
about  sixty  miles  north-east  of  Oraibi.  It  is  also  said  that  there  was 
a  great  deal  of  mourning  among  the  Navaho  as  they  returned  from 
this  expedition.  Most  of  the  information  on  the  Navaho  side  was 
later  on  brought  to  Oraibi  by  the  aforesaid  Mdyololo  and  another 
Navaho  by  the  name  of  Litotovi,  both  of  whom  had  been  with  the 
Hopi  for  some  time,  and  had  been  initiated  into  their  Wtiwuchim 
society. 

After  the  Navaho  had  left  the  village,  stragglers  of  the  Hopi  war- 
riors kept  coming  in.  Many  of  these  were  wounded;  some  of  them 
had  to  be  carried  to  the  village.  These  called  the  ones  who  carried 
them  Fathers.  All  the  wounded  were  placed  in  an  ancestral  home 
of  the  Coyote  clan.  Here  the  "Fathers"  of  the  wounded  remained 
with  their  "  Children."  During  the  night  and  the  following  day  some 
died.  During  this  time  there  was  a  great  deal  of  mourning  and 
weeping.  The  corpses  of  those  who  died  were  taken  out  and  cared 
for  by  those  who  had  cared  for  them  while  they  were  sick.  On  the 
fourth  day  those  who  still  survived  were  taken  to  their  homes,  that 
is,  not  where  their  families  were,  but  to.  the  homes  of  their  parents, 


266    Field  Columbian  Museum  —  Anthropology,  Vol.  VIII. 

where  they  were  then  taken  care  of.     Some  of  the  wounded  Hopi 
later  on  also  died,  while  a  great  many  of  them  recovered.^ 


108.     A   HOPI  RAID  ON  A   NAVAHO   DANCE.^ 

Aliksai!  At  a  certain  place  the  Navaho  were  living.  They  were 
going  to  have  a  dance  at  some  place  towards  the  north,  so  they  gath- 
ered together  their  ponies  and  early  in  the  morning  they  dressed  up. 
The  women  did  not  have  calico  dresses,  but  wore  blue  dresses  with 
red  borders  and  silver  belts.  So  when  they  were  all  dressed  up  they 
mounted  their  ponies  and  went  to  the  dance.  There  were  a  great 
many  of  them.  A  very  heavy  dust  rose  from  all  their  ponies  as  they 
traveled  on.  They  went  to  a  place  in  the  large  canyon,  somewhat 
north  of  where  Fort  Defiance  now  stands.  Towards  evening  they 
arrived  at  the  place  where  the  dance  was  to  be.  It  was  in  a  very 
deep  canyon.  They  had  to  go  down  a  steep,  dangerous,  zigzag  trail. 
The  Navaho  lived  well  there;  they  had  good  homes  and  near  by 
some  peach  orchards.  During  the  night  they  had  their  dance.  They 
had  prepared  a  great  deal  of  food  of  different  kinds  of  meat,  and  thus 
they  were  eating,  and  during  the  night  they  had  their  Katcina  dance. 
There  were  a  great  many  Katcinas  that  had  masks  on.  The  people 
were  camped  in  a  circle  and  had  camp-fires,  and  in  the  center  of  the 
circle  was  the  dance.  When  they  were  performing  the  fifth  dance  a 
light  was  seen  in  the  distance  and  a  big  star  was  rising  that  came 
down  and  fell  down  near  the  line  of  dancers,  right  in  front  of  the 
head  dancer. 

The  Navaho  are  very  much  afraid  of  something  happening,  so  when 
his  star  fell  down  they  all  jumped  on  their  ponies  and  began  to  scatter. 
Hereupon  a  great  noise  was  heard  west  of  the  camp.  The  Oraibi  had 
arrived  to  make  a  raid  on  the  Navaho,  but  not  the  Oraibi  from  the 
present  village.  They  then  lived  a  little  farther  west,  where  there 
are  some  ruins  now  (the  name  of  which  the  narrator  cannot  give). 
A  great  battle  then  ensued,  but  the  Navaho  were  driven  back  out  of 
the   canyon,  because  they  tried  to  protect  their  wives  and   children. 

•  The  Navaho,  it  seems,  had  used  poisoned  arrows.  The  Hopi  say  that  the  way  the 
Navaho  prepared  these  arrows  was  as  follows:  They  would  suspend  a  rattlesnake  and  place 
a  vessel  under  it,  into  which  the  putrid  matter  from  the  decaying  rattlesnake  dropped.  They 
would  mix  with  this  matter  poison  that  they  had  extracted  from  the  fangs  of  the  rattlesnakes, 
and  with  this  stuff  they  would  poison  their  arrows.  But  the  Hopi  say  that  in  that  battle  it 
often  happened  that  the  Hopi  would  procure  the  bows  and  arrows  of  slain  Navaho,  and  thus 
shoot  their  enemies  with  those  poisoned  arrows,  so  that  the  Navaho  were  paid  back  in  their  own 
coin,  and  the  Hopi  repeat  in  this  connection  that  a  great  many  Navaho  died  from  these  poisoned 
arrows  because  their  bodies  were  entirely  unprotected,  while  the  bodies  of  the  Hopi  were  well 
wrapped  with  buckskins,  which  furnished  a  good  protection  against  the  arrows. 

2  Told  by  Kiihkuima  (Shupaiilavi). 


March,  1905.     The  Tr.\ditions  of  the  Hopi  —  Voth.  267 

The  Hopi  followed  them,  shooting  principally  with  reed  arrows,  and 
killing  a  great  many  of  them.  Only  a  few  finally  escaped  to  their 
homes,  and  that  is  the  reason  why  the  Navaho,  when  they  have  a 
dance  now,  always  put  out  some  watchers  to  look  out  for  intruders. 


109.    A   RAID  ON   THE  HOP!  VILLAGES.* 

Haliksai!  At  the  old  ruin  on  top  of  the  hill  (about  seven  miles 
north-east  of  Oraibi)  used  to  live  some  people.  Across  the  valley  on 
another  mesa  was  also  a  village.  The  inhabitants  of  these  two 
villages  used  to  live  farther  north-east.  They  were  harassed  and 
warred  upon  by  the  Utes  (Utsia),  for  which  reason  they  moved  to 
the  two  places  already  mentioned.  For  about  five  years  they  were 
left  in  peace  in  those  villages  after  they  had  settled  there.  But  in 
the  sixth  year  their  enemies  found  them  again,  and  one  evening  they 
were  seen  approaching  the  village  and  were  camping  at  the  mesa 
somewhat  eastward.  The  chiefs  said  to  their  young  men:  "It  seems 
that  somebody  is  camping  there.  You  run  there  in  the  evening  and 
find  out  who  they  are." 

So  some  of  the  young  men  ran  there,  and  sneaking  close  to  the 
camp  found  out  that,  sure  enough,  they  were  their  old  enemies. 
When  the  inhabitants  of  the  villages  heard  that,  they  were  busy  all 
night  making  bows  and  arrows  and  preparing  for  a  fight.  Very  early 
in  the  morning  the  inhabitants  of  the  village  on  the  west  side  of  the 
valley  all  moved  over  to  a. small  village  on  the  east  side  of  the  valley, 
that  was  situated  on  the  extreme  edge  of  the  mesa.  Here  they 
thought  they  could  defend  themselves  better,  as  it  would  be  very 
difficult  for  their  enemies  to  get  up  to  their  village. 

When  the  sun  rose  the  enemies  approached  the  village  on  the 
west  side  of  the  valley,  rushed  up  the  hill  and  went  through  the 
village,  but  did  not  find  any  one,  all  having  fled.  But  they  soon 
discovered  their  tracks  and  followed  them.  They  were  on  horse- 
back, but  when  they  arrived  at  the  place  where  these  people  had 
assembled  they  could  not  get  up  to  the  village,  and  many  of  them 
were  shot  and  killed  by  the  people  in  the  village.  But  finally,  towards 
evening,  some  of  them  going  around  the  mesa  succeeded  in  getting 
into  the  village  from  the  south  side,  where  they  captured  some  of  the 
women  and  maidens,  rushed  off  with  them,  mounted  their  ponies, 
and  escaped. 

The  warriors  of  the  village,  though  they  followed  them,  could  not 
overtake  them,  as  they  were  afoot.     The  people  who  had  thus  been 

»  Told  by  Kwdyeshva  (Oraibi). 


268    Field  Columbian  Museum  —  Anthropology,  Vol.  VIII. 

attacked  said  that  they  would  not  stay  at  their  villages,  as  they 
would  certainly  be  attacked  again  by  their  enemies.  So  they  dressed 
up  and  packed  up  all  their  things,  and  forming  into  line,  went  to 
Orafbi,  the  chief  going  at  the  head  of  the  line.  They  were  admitted 
to  the  village  and  are  still  living  there.  In  that  battle  not  many  of 
them  had  been  killed,  as  they  were  well  defended  from  their  assailants, 
and  the  latter,  after  having  taken  some  women  and  children,  escaped. 

110.    THE   EARLY  SPANISH   MISSIONS  AT  ORAIBl.' 

A  long  time  ago  the  Oraibi  were  living  in  their  village.  The 
Spaniards  often  made  inroads  upon  them  and  warred  against  them. 
Finally  they  made  peace  with  each  other  and  the  Spaniards  requested 
that  they  be  permitted  to  live  in  Orafbi.  The  Hopi  consented,  so 
they  hunted  a  place  where  the  Spaniards  could  build  their  house,  and 
selected  a  place  north  of  the  village  of  Oraibi,  where  the  ruins  of  the 
old  Spanish  buildings  may  still  be  seen.  Here  the  Hopi  assisted  them 
in  building  their  house.  They  got  the  stone  for  them  and  helped 
them  to  build  their  house,  which  the  old  people  say  was  built  in  a 
spiral  or  snail-house  shaped  form,  there  being  four  spirals.  In  the 
center  of  the  spiral-shaped  construction  was  the  house,  or  rather  kiva, 
as  the  Hopi  call  it  in  their  tales.  Here,  tradition  says,  the  Spaniards 
withdrew,  especially  in  winter  when  it  was  cold.  Coming  out  of  this 
kiva  they  had  to  go  around  four  times  through  the  long  winding 
hallway  which  ended  in  the  square  house  with  four  rooms.  From 
this  house  the  egress  or  ingress  was  made  through  doors,  while  from 
the  place  in  the  center  the  Hopi  say  they  came  out  through  the 
roof. 

Soon  another  house,  which  tradition  calls  an  "assembly  house,"  was 
built  north-east  of  this  structure.  This  large  house  had  a  tower  in 
which  bells  were  suspended.  When  this  assembly  house  was  finished, 
the  Spaniards  called  all  the  people  from  the  village,  and  when  they 
had  assembled  at  their  house,  they  told  them  that  they  should  all 
go  to  the  new,  large  assembly  house,  and  when  they  had  done  so  the 
Tutd,achi  told  them  that  he  was  going  to  wash  their  heads  (baptize 
them).  They  asked  him  what  that  was,  what  that  meant.  He  told 
them  that  that  was  something  very  good.  So  they  consented  and 
he  poured  a  little  water  on  the  heads  of  those  present.  After  this  the 
Tutdachi  called  another  Tutaachi  from  Basoi,^  who  came  with  a  num- 
ber of  others  and  brought  clothing  and  shoes  for  the  Hopi.     The  shoes 

»  Told  by  Wikvaya  (Oraibi). 

2  This  place  could  not  be  identified  and  I  doubt  whether  the  name  was  eiven  correctly. 


March,  1905.    The  Traditions  of  the  Hopi  —  Voth.  269 

were  made  of  leather,  the  clothing  of  some  gray  woolen  stuff.  The 
things  were  brought  on  carts  with  heavy  wooden  wheels,  but  there 
was  no  iron  on  them. 

It  seemed  that  this  Tutaachi  was  to  be  the  assistant  of  the  one 
living  in  Oraibi,  at  least  the  new  arrival  remained  in  Oraibi.  The 
Hopi  then  had  to  assemble  in  the  assembly  house  on  Sundays,  where 
the  Tutaachis,  or  priests,  spoke  to  them.  Soon  they  asked  the  Hopi 
to  work  for  them.  The  water  in  the  springs  around  Oraibi  not  being 
good,  they  requested  them  to  get  drinking  water  for  them  from  Mden- 
kape,  which  is  far  away.  The  Oraibi  soon  got  tired  of  this  and  some- 
times, instead  of  going  to  Mtienkape,  they  went  to  Tuhciva,  a  spring 
south  .of  the  mesa  on  which  the  sun  shrine  is  situated,  about  three 
miles  south-east  of  Oraibi.  But  the  priests  soon  found  out  the  decep- 
tion, and  were  angry.  They  soon  set  the  inhabitants  of  Oraibi  to 
work  at  making  cisterns,  and  the  Hopi  themselves  were  pleased  with 
this,  as  they  were  now  not  requested  to  get  water  so  often  from 
the  distance. 

The  Spaniards  also  soon  brought  cattle,  and  the  Oraibi  would 
occasionally  buy  calves  from  them  for  corn.  Some  of  the  cattle  were 
very  gentle  and  were  used  to  drag  logs  to  the  village,  which  the  Hopi 
had  to  get  for  the  Spaniards  from  Ki'shiwuu,  fifty  or  sixty  miles 
north-east.  The  deep  cuts  and  ruts  in  the  rocks  north-east  of  Oraibi 
where  many  logs  were  dragged  up  may  still  be  seen  to-day.  Some 
also  had  to  get  logs  from  the  San  Francisco  Mountains  (near  Flag- 
staff), but  as  parts  of  the  road  from  there  were  very  sandy,  not  so 
many  were  gotten  from  that  place  as  from  Ki'shiwuu. 

Thus  the  Spaniards  kept  the  Hopi  at  work  in  various  ways,  and 
they  were  not  bad  to  them  at  first.  For  four  years  everything  went 
along  well,  and  it  rained  often  too,  so  that  there  was  water  in  the 
cisterns;  but  at  the  end  of  four  years  things  began  to  change.  The 
priests  commenced  to  forbid  the  Hopi  to  have  Katcina  dances  and 
to  make  bahos.  They  demanded  of  them  to  attend  the  meetings  in 
the  assembly  house,  aijd  they  did  not  let  them  concern  themselves 
about  the  clouds  and  the  rain,  and  that  year  (the  fifth)  it  was  very  warm 
and  very  dry.  The  Hopi  began  to  be  very  tired  and  did  not  plant 
much  that  year,  so  the  chiefs  called  a  council  and  they  talked  the 
matter  over.  "We  are  not  getting  along  well,"  they  said  to  each 
other,  "we  are  not  happy.  It  does  not  rain.  Let  us  try  it  with 
bahos  again.  The  Hopi  have  always  had  it  that  way,  and  known  it  that 
way,  to  make  bd,hos  for  the  clouds."  So  they  again  began  to  have 
ceremonies,  each  fraternity  with  its  own  altar,  and  they  made  b^hos, 
but  did  not  tell  the  priests  about  it.     They  deposited  the  prayer-offer- 


270    Field  Columbian  Museum — Anthropology,  Vol.  VIII. 

ings  in  the  different  directions,  but  it  did  not  rain.  So  the  chiefs 
and  leaders  were  very  much  discouraged.  Their  "fathers,"  as  they 
had  to  call  the  Spanish  priests,  demanded  food  from  them,  and  yet 
they  had  very  little  to  eat  themselves,  only  some  votdka  (corn-meal 
mush). 

So  they  decided  to  try  the  Katcinas  again,  and  they  arranged  a 
Katcina  dance,  but  one  of  the  Hopi  went  and  informed  the  padres 
that  they  were  going  to  have  a  Katcina  dance  again ;  then  they  had 
the  dance,  and  it  rained  some,  but  very  little.  The  padres  in  the 
meanwhile  continued  to  oppress  the  Hopi  and  made  them  work  very 
hard,  and  demanded  contributions  of  food,  etc.,  from  them.  They 
would  also  disregard  all  the  feelings  of  the  Hopi  as  to  their  own  (the 
Hopi's)  religion.  They  would  trample  under  foot  the  chastity  of  the 
Hopi  women  and  maidens.  So  finally  the  Hopi  became  angry  and 
began  to  discuss  the  advisability  of  getting  rid  of  their  oppressors. 
One  time  a  number  of  the  latter  went  away,  east  somewhere,  to  get 
some  supplies,  clothing,  etc.,  it  is  said,  so  that  the  padre  remained  at 
the  Mission  alone.  When  the  Hopi  saw  that  the  priest's  assistants 
had  left,  they  met  in  council  in  the  Nashebe,  the  chief's  kiva,  and 
talked  the  matter  over.  Some  were  in  favor  of  going  and  killing  the 
padre,  others  objected,  saying  that  certainly  the  Spaniards  would 
then  come  and  punish  them.  But  finally  the  party  that  was  in  favor 
of  getting  rid  of  the  oppressors  prevailed,  and  they  concluded  that 
they  would  stand  the  oppression  no  longer,  but  get  rid  of  the  priest. 
The  question  then  came  up,  Who  should  go  and  kill  him?  Nobody 
wanted  to  do  it.  Finally  the  Badger  clan  volunteered  to  go.  "You 
are  not  brave,"  they  said,  "we  shall  go." 

So  they  proceeded  to  the  Mission  .and  knocked  at  the  door.  The 
padre  was  asleep  and  after  they  had  roused  him  up  he  refused  to  open 
the  door  at  first,  but  when  they  continued  to  knock  he  opened  the 
door,  whereupon  they  rushed  into  the  room,  grabbed  him,  dragged 
him  out  of  the  house,  threw  him  on  the  ground  and  then  cut  his  throat, 
one  holding  his  head.  Hereupon  they  carried  the  corpse  eastward 
down  the  mesa,  where  they  threw  it  into  a  gulch  and  piled  stones 
upon  it.  Hereupon  they  waited  for  some  time  to  see  whether  any- 
body would  come,  or  what  would  happen. 

The  killing  of  the  padre  in  Oraibi  was  the  signal  for  the  other 
villages  to  get  rid  of  the  padres  that  lived  at  those  mesas  also.  The 
Hopi  then  waited,  expecting  that  Spaniards  would  come  and  avenge 
their  brethren,  but  no  one  came,  so  they  destroyed  the  houses  of  the 
Spaniards,  divided  their  logs  arid  timbers,  and  used  them  for  their 
kivas.     Some  of  the  smaller  bells  are  still  owned  by  the  Agave  Fratef- 


March,  1905.    The  Traditions  of  the  Hopi  -^  Voth.  271 

nity.  No  one  has  ever  come  to  punish  the  Hopi  for  killing  the  padres. 
The  places  where  the  latter  had  their  large  sheep  corrals  can  still  be 
seen,  especially  near  the  spring  Nawaivoco,  and  at  a  place  about  four 
miles  south  of  Oraibi.  From  that  time  on  the  Hopi  again  had  their 
dances  and  their  sacred  altar  performances  in  their  kivas. 


ABSTRACTS. 

I. — Origin  Myth. 

When  nothing  but  water,  Hurtling  Wuhti,  deity  of  hard  substances,  lives 
in  ocean  in  east.  Another  Huruing  Wuhti  lives  in  ocean  in  west.  Sun  also 
exists,  and  before  rising  in  east  d^resses  in  skin  of  gray  fox,  but  soon  exchanges 
it  for  skin  of  yellow  fox,  whereupon  morning  dawns.  Two  deities  cause  dry 
land  to  appear  in  midst  of  water.  Sun  sees  no  living  being  and  tells  deities. 
They  consult  and  make  Wren  of  clay.  Wren  flies  over  earth  and  reports  no 
living  being  "exists.  However,  Spider  Woman  is  living  in  southwest.  Deity 
of  west  makes  many  other  birds  to  inhabit  world.  The  two  deities  teach  them 
sounds  they  should  make.  Deity  of  west  makes  different  kinds  6i  animals, 
which  are  taught  their  different  languages.  Deity  of  east  makes  of  clay  first 
woman,  then  man,  to  live  on  earth  and  understand  everything.  Deity  makes 
two  tablets  of  hard  substance  and  draws  characters  on  them  with  wooden 
stick.  She  rubs  with  palms  of  hands  palms  of  woman  and  man,  who  then 
understand  writing  on  tablets.  Deities  teach  them  language.  Deity  of  east 
takes  them  over  rainbow  to  her  home.  They  Stay  four  days,  and  then  she  tells 
them  to  go  and  select  place  to  live.  They  build  small  house.  Spider  Woman 
makes  man  and  woman  of  clay.  They  are  Spaniards.  She  teaches  them 
Spanish  language  and  gives  them  tablets  and  imparts  knowledge  to  them  by 
rubbing  hands,  as  deity  of  east  had  done  with  "white  man."  She  creates  two 
burros  for  them.  Spider  Woman  creates  other  men  and  women,  giving  differ- 
ent langauge  to  each  pair.  She  forgets  to  create  woman  for  certain  man,  and 
afterwards  fails  to  create  man  for  certain  woman.  Tells  woman  to  go  and 
find  man  and  live  with  him.  They  meet  and  live  together,  but  they  soon 
quarrel  and  separate.  They  come  together  again,  and  separate,  and  so  on. 
This  is  why  there  are  so  many  contentions  between  men  and  their  wives. 
Huruing  Wuhti  of  west  now  creates  many  people  in  pairs,  husband  and  wife. 
They  live  in  west  and  lead  nomadic  life,  living  on  game.  There  are  many  con- 
tentions among  people,  and  deity  of  west  goes  to  live  in  ocean  in  west.  Tells 
people  to  pray  to  her  there.  Deity  in  east  does  something.  Spanish  are 
angry  and  two  go  with  guns  to  abiding-place  of  Huruing  Wuhti.  She  gets 
them  to  lay  down  their  arms  and  asks  them  to  lift  stone.  They  try  and  their 
hands  adhere  to  stone.  Deity  then  rubs  guns  to  powder  and  disappears 
through  opening  in  floor  of  kiva.  From  there  she  exerts  influence  on  stone 
and  releases  men  when  they  promise  to  exchange  with  others  good  things  they 
have. 

2. — Huruing  Wuhti  and  the  Sun. 

Huruing  Wuhti  lives  on  small  piece  of  land  in  west,  and  owns  moon,  stars, 
and  all  hard  substances.  She  sends  Moon  for  Sun  in  east.  He  goes  to  her, 
and  they  agree  to  own  all  things  together.  They  take  skins  of  all  kinds  of 
birds,  and  Huruing  Wuhti  places  them  on  floor.  She  then  rubs  small  scales 
from  her  cuticle  between  palms  of  hands  and  places  scales  on  feathers  and 
skins  and  covers  them  with  native  cloth.     Sun  kindles  fire  at  east  side.     They 

273 


274    Field  Columbian  Museum — Anthropology,  Vol.  VIII. 

wave  four  corners  of  cloth,  Huruing  Wuhti  singing,  four  times,  and  things 
begin  to  move  and  emit  sounds  as  birds  do.  On  removal  of  cover  birds  fly  out 
into  air,  but  return.  Huruing  Wuhti  gives  them  to  Sun,  who  places  them  in 
jar  of  transparent  stone.  Sun  places  different  kinds  of  hair  on  floor  with 
small  quantity  of  his  paints.  He  lets  his  beard  drop  upon  objects  and  shakes 
wings  towards  them.  They  cover  things  up,  each  holding  two  corners  of 
covering,  and  Sun  sings  song.  Antelope  and  other  animals  jump  up  and  run 
around.  Sun  tells  Huruing  Wuhti  they  are  hers,  and  they  afterwards  consider 
her  as  their  mother.  Sun  returns  under  earth  to  east  and  makes  land  by 
turning  over  land  of  Huruing  Wuhti  which  is  under  water.  He  sees  beings 
come  out  of  water  whom  he  calls  White  People,  Spaniards  and  Mormons.  He 
pours  birds  out  of  jar  and  they  fly  around  in  air  and  increase.  Sun  returns  to 
Huruing  Wuhti 's  house  in  west.  She  creates  little  maiden  and  little  boy  from 
pieces  of  her  cuticle.  She  sends  them  away  to  live  on  earth,  and  names  youth 
Muyingwa  and  maiden  Yahoya.  With  scale  matter  from  her  umbilicus 
Huruing  Wuhti  makes  another  maiden.  She  calls  her  Sand  Clan  Member  and 
Lizard  Clan  Member,  and  sends  her  after  other  two,  giving  her  grain  of  shelled 
corn.  Huruing  Wuhti  now  rubs  her  face  and  inside  of  nose,  and  from  scales 
makes  child  that  cries  like  Hopi  child  would  cry,  and  another  that  cries  like 
coyote.  She  says  maiden  shall  be  Burrowing  Owl  Clan  Member  and  youth 
Coyote  Clan  Member.  She  gives  them  each  grain  of  shelled  com  and  tells 
them  to  follow  others.  Again  Huruing  Wuhti  creates  as  before,  and  they  hear 
somebody  grunt  and  another  one  angry.  The  former  is  child  like  Hopi,  and 
she  names  it  Bear  Clan  Member.  She  gives  him  grain  of  corn  and  sends  him  on. 
The  other,  Head-with-the-Hair-Pushed-over-it-Backward,  is  Navaho.  She  gives 
him  piece  of  spoiled  meat  and  sends  him  on.  Sun  returns  to  east,  and  next  day  he 
sees  smoke  arising  at  different  places  and  people  camping.  He  sees  maiden 
and  youth  traveling  along  very  tirpd.  He  gives  them  water  to  drink  and 
little  corn  for  food.  He  calls  youth  Sun  Clan  Member  and  maiden  Forehead 
Clan  Member  and  tells  them  to  travel  eastward. 

3. — Coming  of  the  Hopi  from  the  Under-World. 

When  people  were  living  below  they  became  quarrelsome,  and  some  \'ery 
depraved.  Chiefs  decide  to  find  another  place  to  live.  They  send  bird  Motsni 
to  find  place  of  exit.  He  is  unsuccessful.  They  then  send  Mocking-bird, 
who  finds  place  of  exit.  In  meanwhile  chiefs  cause  great  flood.  Many  Bdlo- 
lookong-wuus  come  with  water  and  many  people  are  destroyed.  On  return  of 
Mocking-bird  chiefs  announce  they  will  leave  in  four  days.  They  then  plant 
pine-tree  and  make  it  grow  fast  by  singing.  It  grows  to  opening,  but  it  is  not 
strong  enough  for  many  people  to  climb  on.  They  plant  a  stronger  kind  of 
pine.  This  does  not  reach  opening,  and  they  plant  reed,  which  is  strong  and 
grows  through  the  opening.  They  also  plant  sun-flower,  but  its  disk  protrudes 
downward  before  it  reaches  opening.  Spider  Woman,  Pookonghoya,  his 
brother  Baloongawhoya,  and  Mocking-bird  climb  pine  through  opening,  and 
then  Pookonghoya  holds  firmly  to  pine  and  his  brother  to  reed.  Mocking-bird 
sits  singing  songs  still  chanted  at  Wdwnchim  ceremony.  People  begin  to 
climb,  and  as  they  emerge,  Mocking-bird  assigns  them  places  and  gives 
them  languages.  Language  spoken  in  under-world  that  of  Pueblo  Indians. 
Songs  of  Mocking-bird  are  exhausted  before  ali  people  come  out,  and  others 
begin  to  return.     Kik-wongi  from  below  is  with  people  around  opening.     His 


March,  1905.    The  Traditions  of  the  Hopi  —  Voth.  275 

half-grown  son  dies  and  is  buried.  He  says  some  Povvaka  has  come  out  with 
them.  He  makes  ball  of  fine  com-meal  and  throws  it  upwards.  It  comes 
down  on  head  of  chief's  nephew.  Chief  grabs  him  to  throw  him  back.  Nephew 
tells  chief  to  look  down  opening.  He  looks  down  and  sees  son  walking,  so  lets 
nephew  remain.  There  is  no  sunshine.  Light  is  seen  at  distance,  and  chief 
sends  some  one  to  see  about  it.  He  finds  field  where  com,  etc.,  planted,  and 
fire  burning  all  around  field  to  keep  ground  warm.  Then  he  sees  very  hand- 
some man.  Skeleton,  by  whose  side  is  standing  very  ugly  mask.  Skeleton 
feeds  messenger  and  invites  all  people  to  come  to  him.  They  go  and  remain 
there.  They  make  fields,  and  when  they  have  gathered  crop  they  plan  to 
start  off  again.  They  still  have  no  sun,  and  it  is  cold.  They  paint  disk  of 
buffalo  hide  white,  with  picture  of  woman  in  black,  and  place  it  on  large  piece 
of  native  cloth.  Some  one  stands  on  moon  symbol  and  chiefs  swing  cloth  and 
throw  it  upward.  It  flies  eastward  into  sky,  and  moon  comes  up  in  east.  The 
light  is  dim,  and  it  is  still  cold,  so  they  try  to  make  something  better.  They 
cut  round  piece  of  cloth,  stretch  it  over  ring,  and  paint  and  decorate  it,  as  sun 
symbol  still  used,  attaching  nakwdkwosis  to  it.  They  place  symbol  with  man 
on  cloth,  which  they  swing  into  air.  It  twirls  upward  toward  east  and  sun 
rises.  It  is  now  warm  and  light  and  people  think  of  moving  on.  They  decide 
to  go  towards  sunrise,  but  to  divide  into  parties,  White  People  going  south, 
Hopi  north,  and  Pueblos  between  them.  They  soon  become  estranged  and 
attack  one  another.  Castilians  are  especially  bad.  They  agree  that  when 
one  of  parties  reaches  place  where  sun  rises,  stars  will  fall  from  sky,  and  other 
parties  are  to  settle  down  where  they  are.  Woman  in  one  party  makes  horses 
from  scales  rubbed  off  from  her  body,  and  they  arrive  first  and  many  stars  fall. 
Those  who  arrive  at  sunrise  are  to  help  others  when  they  are  molested  by 
enemies. 

4. — The  Wanderings  of  the  Hopi. 

While  living  below,  everj^thing  at  first  is  good.  Chiefs  and  then  people 
begin  to  do  bad.  Sorcerers  increase.  People  become  very  bad  and  take  away 
wives  of  chiefs.  Chiefs  think  of  escaping.  They  hear  sounds  above  and  they 
decide  to  investigate.  They  make  Pawaokaya  and  sing  over  it.  It  comes  to 
life,  and  they  tell  it  to  go  up  and  find  out.  Chief  plants  looqo  tree,  but  it 
does  not  reach  up.  Then  they  plant  reed  that  reaches  up.  PawdoKaya  ascends 
and  finds  opening.  He  goes  through  and  flies  around,  but  does  not  find  any- 
body. He  descends  tired  out  and  tells  chiefs.  They  make  Tohcha,  which 
ascends  and  also  finds  nothing,  returning  exhausted.  The  same  occurs  with 
Hawk.  Chiefs  then  make  Motsni,  which  flies  up  through  opening  and  finds 
place  where  Oraibi  now  is,  and  somebody  sitting.  It  is  Skeleton.  Motsni 
tells  him  why  he  has  come,  and  Skeleton  says  he  is  living  in  poverty,  but  they 
are  welcome  if  they  are  willing  to  live  with  him.  M6tsni  returns  and  tells 
chiefs,  who  determine  to  go.  White  Man,  Paiute,  Pueblo,  and  all  people 
except  Zuni  and  Kohonino  then  live  down  there.  Those  whose  hearts  are  not 
very  bad,  assemble  with  chiefs.  In  four  days  they  meet  again  and  commence 
to  climb  up  reed,  led  by  Village- Chief,  followed  by  other  chiefs  and  their  people. 
Village  Chief  thinks  P6pwaktu  are  going  to  come  up  and  he  pulls  up  reed.  He 
addresses  people  and  says  they  must  live  with  single  heart.  Chief's  son 
sickens  and  dies.  Chief  says  Powaka  has  come  with  them  and  he  throws  ball 
of  fine  meal  upward.  It  alights  on  head  of  maiden.  Chief  accuses  her,  and 
says  he  will  throw  her  down.     She  tells  chief  to  look  down  and  he  will  see  his 


276    Field  Columbian  Museum  —  Anthropology,  Vol.  VIII. 

child  running  around.  He  looks,  and  lets  maiden  remain,  but  says  she  is  to 
stay  there  for  day  after  they  leave.  It  is  dark,  and  Spider  Woman,  assisted 
by  Flute  Priest,  makes  drawing  on  Avhite  cloth.  They  sing  songs  over  it,  and 
Spider  Woman  takes  disk  towards  east.  Soon  moon  rises,  but  it  is  not  very 
light.  They  then  draw  sun  symbol  on  circular  piece  of  buckskin  and  sing  over 
it.  Spider  Woman  takes  it  away,  and  something  rises  again,  and  it  becomes 
light  and  very  warm.  They  have  rubbed  yx)lks  of  eggs  over  sun  symbol,  and 
this  is  why  chickens  know  all  about  time.  Chiefs  make  different  kinds  of 
plants  and  other  things.  Hopi  language  is  spoken,  but  chief  asks  Mocking- 
bird to  give  to  different  people  different  language.  Mocking-bird  does  so. 
They  sit  down  to  common  meal,  and  chief  lays  out  many  corn  ears  of  different 
lengths  and  tells  people  to  choose  of  them  before  they  start.  Every  one  wants 
longest  ears.  Small  ears  are  left  for  Hopi,  who  only  have  com.  Chief  agrees 
that  elder  brother  shall  go  with  party  ahead  towards  sunrise.  He  is  to  touch 
sun  with  forehead  and  remain  where  sun  rises.  An  old  woman  goes  with 
each  party.  Each  party  takes  stone  having  marks  and  figures  and  that  fit 
together.  If  Hopi  live  again  way  they  did  in  lower  world,  elder  brother 
to  come  back  and  cut  off  heads  of  Powakas.  Elder  brother  and  party  start 
and  become  White  Men.  Chief  and  party  take  southern  route.  Maiden 
Powaka  follows  them.  People  travel  eastward  in  different  parties  with  chief. 
They  stop  at  certain  places,  and  this  is  why  there  are  so  many  ruins.  Pueblo 
passed  through  while  Hopi  live.  Spider  Woman  makes  horses  and  burros  for 
White  Men  and  they  go  along  much  faster.  Parties  stay  where  there  are  good 
fields  or  springs  for  one  or  more  years.  They  plant  crops  and  create  springs 
by  burying  bauypi  containing  certain  herbs,  bdhos,  etc.  They  can  create  rain. 
Contentions  arise  among  parties,  and  they  war  on  each  other.  So  they  build  vil- 
lages on  bluffs  and  mesas.  Bear  and  other  clans,  whose  names  are  taken  from 
dead  bear,  arrive  at  Mtienkapi.  Another  Bear  Clan  arrives  at  Shong6pavi, 
which  is  first  village  started.  Skeleton  is  living  where  Oraibi  now  is.  Bear 
and  two  other  clans  move  towards  Oraibi.  Spider  Clan  make  marks  on  bluff 
east  of  Mtienkapi,  claiming  water  for  Hopi.  Snake  Clan  arrives  and  after- 
wards Burrowing  Owl  clan,  and  they  write  something  on  bluff.  Skeleton 
comes  to  meet  Bear  clan,  who  want  him  to  be  chief.  Skeleton  refuses,  but 
gives  them  land,  and  Bear  clan  builds  houses  east  of  Oraibi  bluff  where  now  are 
ruins.  Bear  clan  brings  Aototo  and  Soyal  Katcinas.  Different  clans  arrive, 
and  fields  are  allotted  to  them.  Bow  clan  one  of  first  to  arrive,  and  leader 
arranges  Katcina  dance.  On  last  day  of  dance  it  rains  fearfully.  Village  chief 
tells  them  they  shall  have  their  ceremony  Wdwnchim,  first.  Other  clans  bring 
other  cults,  and  villages  are  built  up  slowly.  Everything  is  good  yet.  When 
Katcinas  dance  it  rains.  They  are  simple  and  good  Katcinas  brought  by  Hopi 
from  under-world.  But  Powaka  maiden  has  taught  others  her  evil  arts,  and 
P6pwaktu  have  increased  at  Paldtkwapi,  which  is  destroyed  by  great  water 
produced  by  Bd,l6l6okongs.  Some  of  its  people  are  saved  and  reach  Wdlpi 
and  other  villages,  where  they  teach  evil  arts.  They  put  sickness  into  people, 
and  make  enemies  of  Utes,  Apache,  and  Navaho,  who  used  to  be  friends  of 
Hopi.  White  Men  are  called  by  P6pwaktu  and  worry  Hopi.  But  Hopi  are 
still  looking  towards  elder  brother  who  arrived  at  sunrise  first,  and  he  is  watch- 
ing how  they  are  getting  along. 


March,  1905.    The  Traditions  of  the  Hopi  —  Voth.  277 

5. — The  Origin  of  Some  Orai'bi  Clans. 

In  under-world  people  live  in  same  manner  as  here.  Chief  of  Bear  clan 
angry  at  wife  for  often  dancing  in  Butterfly  dance.  Chief  sends  P6okong  and 
his  brother  in  search  of  another  world.  They  find  opening  above,  which 
Pflokong  reaches  by  means  of  reed.  Chief  leaves  wife  dancing,  and  accom- 
panied by  Pflokong  and  his  brotner,  Spider  clan  chief,  and  many  people,  they 
start  and  go  out.  Bear  chief  closes  opening.  It  is  dark,  and  chief  sends  eagle 
to  hunt  for  light.  Eagle  finds  it  hot,  but  he  makes  it  lighter.  Buzzard  then 
goes  and  is  burned,  but  makes  it  lighter.  Bear  clan  and  Spider  clan  go  in 
different  directions.  Spider  clan  travels  north  following  chief.  They  come  to 
cold  country  where  North  Old  Man  lives.  They  plant  com,  etc.  Chief  has 
cult  and  altar  of  Blue  Flutes.  When  com  grows  he  puts  up  altar,  sings  and 
flutes.  When  ears  of  com  develop  cold  destroys  crop.  This  occurs  four  years 
in  succession,  and  people  start  south  after  Bear  people.  Chief's  wite  bathes 
and  collects  scales  rubbed  from  skin.  Chief  wraps  them  in  reed  receptacle, 
sings  over  them,  covers  them  four  times,  and  they  become  burros.  They 
repeat  performance  and  Spaniards  come  out.  Chief  tells  them  to  put  their 
things  on  burros  and  follow  Bear  clan  and  kill  them.  Castilians  go  south. 
Spider  people  go  southeast,  and  stop  at  ten  different  places.  They  finally 
arrive  where  sun  rises  and  Americans  live.  They  stay  three  years  and  then 
follow  Bear  clan  westward.  At  Oraibi  they  join  Bear  clan,  whose  chief  is 
Machito,  and  who  have  Aototo  and  Aholi  Katcinas.  Bear  clan  go  south  with 
Aototo  Katcina  and  are  joined  by  Young  Coin  Ear  people  who  have  Aholi 
Katcina.  They  stop  ten  times  before  arriving  at  Americans  where  sun  rises. 
H^re  they  stop  four  years.  Land  is  scarce  and  they  go  west.  Americans  say 
it  anybody  bad  they  will  come  and  cut  their  heads  off.  They  finally  arrive  at 
Shong6pavi  and  settle  down.  People  accuse  chief  Machito  of  greediness,  and 
he  leaves  them  with  Aototo  and  Aholi.  Hunters  find  them  and  want  them  to 
go  back,  but  they  refuse.  Machito  with  stone  makes  land-mark  between 
Oraibi  and  Shong6pavi.  Machito  and  two  Katcinas  go  up  Oraibi  mesa. 
Later  Spider  people  arrive,  and  Machito  asks  about  their  wanderings.  He 
says  they  may  live  there,  but  they  are  to  watch  sun  for  Soydl  ceremony  and 
to  make  his  kind  of  puhtavi.  Among  Spider  clan  is  Lizard  clan,  wh"b  have 
Marau  cult.  They  are  permitted  to  stay,  but  are  to  co-operate  in  Soy^l  cere- 
mony. Other  clans  that  come  are  Rattle  Snake,  Badger,  Butterfly,  and 
Divided  Spring.  Divided  Spring  and  Blue  Flutes  have  com  contest,  in  which 
latter  win. 

6. — The  Snake  Myth. 

People  live  north  of  Grand  Canyon.  Son  of  chief  wonders  where  water 
goes  to  and  tells  father  he  \vill  go  to  examine  it.  Makes  boat,  into  which  he 
gets  with  lot  of  bdhos  and  some  food,  and  floats  until  he  comes  to  ocean.  He 
drifts  against  island.  Here  is  house  of  Spider  Woman,  who  calls  him  in.  He 
tells  her  his  story  and  gives  her  bdho.  She  points  to  kiva  in  water  where  are 
beads  and  corals,  but  wild  animals  g^ard  path.  She  gives  him  medicine,  and 
seats  herself  behind  his  right  ear.  They  cross  water  on  rainbow  which  young 
man  forms  by  spurting  medicine.  As  they  approach  kiva  they  encounter 
successively  panther,  bear,  wildcat,  gray  wolf,  and  rattlesnake,  all  of  which 
they  appease  with  bdhos  and  medicine.  At  entrance  of  kiva  is  Bow  standard. 
They  descend  ladder  and  find  many  people  dressed  in  blue  kilts.     Their  faces 


278    Field  Columbian  Museum — Anthropology,  Vol.  VIII. 

are  painted  with  specular  iron  and  they  have  beads  around  their  necks. 
Young  man  sits  down  near  fireplace.  All  are  silent.  Chief  fills  large  pipe 
with  tobacco  and  smokes  four  times.  He  hands  pipe  to  young  man  and  tells 
him  to  smoke  and  swallow  smoke.  Spider  woman  tells  him  to  put  her  behind 
him.  When  he  swallows  smoke  she  draws  it  from  him  and  he  does  not  get 
dizzy.  Men  do  not  see  trick,  and  say  he  is  certainly  some  one.  He  gives  them 
nakwakwosis  and  baho,  which  make  them  happy.  Chief  tells  young  man  to 
turn  away,  and  then  people  dress  up  and  turn  into  snakes.  Spider  Woman 
tells  him  not  to  be  afraid.  Chief,  who  has  not  turned,  tells  him  to  select  and 
take  snake.  Prettiest  maiden  has  become  large  snake,  which  is  very  angry. 
Snake  Woman  gives  young  man  medicine,  some  of  which  he  chews  and  spurts 
on  fierce  snake.  It  becomes  docile,  and  he  grabs  snake  and  strokes  it  four 
times.  Chief  tells  him  to  look  away  again,  and  snakes  assume  human  form 
again.  They  now  talk  to  young  man,  and  they  consider  him  initiated.  M^na 
whom  he  captured  lays  food  before  him.  Chief  asks  why  he  came,  and  he 
speaks  of  running  water  and  that  he  wants  beads  from  Hurtling  Wuhti. 
Young  man  makes  excuse  and  takes  Spider  Woman  home.  On  return  to  kiva 
chief  instructs  him  about  Snake  cult.  Next  morning  he  goes  to  Spider  Woman, 
who  makes  rainbow  road  to  bluflf,  where  Huruing  Wuhti  lives.  They  find  old 
hag,  but  many  beads,  shells,  etc.,  on  walls.  At  sundown  she  becomes  pretty 
maiden  and  invites  young  man  to  sleep  with  her.  In  morning  he  finds  old  hag, 
who  in  evening  again  changes  to  maiden,  and  remains  so.  He  remains  four 
days  and  nights  with  Huruing  Wuhti,  who  is  deity  of  hard  substances.  She 
gives  him  beads  and  charges  him  not  to  open  sack  as  he  goes  home.  If  he  does 
they  will  be  gone ;  if  not  they  will  increase.  Young  man  returns  to  Snake  kiva, 
where  he  stays  four  days  and  nights.  Chief  tells  him  to  take  mana  who  will 
bear  him  children,  and  they  Avill  hold  ceremony.  They  start  and  go  to  Spider 
Woman's  house.  He  tells  young  man  not  to  touch  his  wife  on  way  home,  or 
she  and  beads  will  disappear.  On  way  they  sleep  separately  and  beads  increase. 
When  nearly  one  more  day's  travel,  sack  has  become  full  and  man  opens  it, 
while  wife  remonstrates.  During  night  he  takes  out  finest  beads  and  shells 
and  puts  them  around  his  neck.  In  morning  all  beads  but  those  given  him  by 
Huruing  Wuhti  have  disappeared.  They  come  to  village,  and  soon  woman 
bears  many  Snake  children.  They  play  with  Hopi  children,  but  sometimes 
bite  them.  Hopi  are  angry.  Husband  takes  children  back  to  wife's  home. 
Snake  man  and  wife  travel  south-eastward  and  come  to  Walpi.  Chief  admits 
them  to  village,  they  to  assist  people  in  ceremonies.  Woman  bears  human 
children  and  their  descendants  are  Snake  clan.  Snake  chief  sends  nephew  to 
hunt  snakes,  and  first  ceremony  is  celebrated. 

7. — The  Snake  Myth. 

Old  men  of  Pihkash  and  Kokop  clans  wonder  where  Colorado  River  flows. 
They  build  box,  put  provisions  and  four  bdhos  with  young  man  into  box, 
and  send  it  floating  down  river.  When  box  will  go  no  further  young  man  gets 
out.  He  sees  water  everywhere.  In  midst  is  house.  Huruing  Wuhti  comes 
out  and  calls  him  four  times.  He  goes  to  her  house  on  road  made  by  corn-meal 
ball  she  rolls  on  water.  In  evening  Huruing  Wuhti  sends  him  into  side  room. 
Sun  comes  sitting  on  disk  attached  to  pole.  He  is  dressed  like  Katcina.  He 
assorts  bdhos  offered  him  on  course  around  earth  and  throws  those  of  bad 
people  away.     He  takes  bath  and  eats  food.     He  then  goes  into  house  under 


March,  1905.     The  Traditions  of  the  Hopi  —  Voth.  279 

earth  on  course  again.  In  east  he  goes  down  in  house.  Hence  bahos  offered 
to  Sun  are  carried  eastward  to  Sun  shrines.  There  live  Flutes  of  Sun  Clan, 
who  always  play  and  the  Sun  rises.  Hence  gray  fox-skin  is  put  up  at  white 
dawn  and  yellow  fox-skin  at  yellow  dawn. 

8. — The  Wanderings  of  the  Bear  Clan. 

On  leaving  sipahpuvi,  Bear  people  separate  and  go  ahead  of  others.  They 
stay  for  various  periods  at  different  places,  and  finally  come  to  Little  Colorado 
River.  Here  they  assume  clan  name.  They  see  dead  bear  from  which  they 
take  name.  Another  party  takes  skin  of  bear,  from  which  they  cut  carrying 
straps,  and  is  called  Piq6sha;  another  party  is  called  Mtiyi,  after  mice  which  ate 
hair  from  bear's  hide.  These  three  parties  are  closely  related.  Another  party 
comes,  and  is  called  after  the  Blue-birds  that  ate  bear's  body,  and  another 
that  finds  it  full  of  spider-web  is  called  Spider.  Sixth  party  takes  skull  as 
drinking  vessel,  and  is  called  Jug  clan,  and  seventh  party  becomes  Ant  clan, 
as  they  find  place  swarming  with  ants.  These  seven  clans  are  thus  considered 
as  related.  From  Little  Colorado  River  Bear  clan  moves  eastward,  finally  to 
Mat6v],  where  they  remain  considerable  time.  Then  they  move  northward 
to  site  of  Shongopavi,  where  they  are  first  to  arrive.  They  bring  Blue  Flute 
cult,  by  which  they  make  crops  grow  quickly,  and  various  Katcinas. 
9. — The  Wanderings  of  the  Spider  Clan. 

In  under-world  people  become  contentious.  They  kill  son  of  chief,  who 
.sends  M6tsni  to  find  place  to  get  out.  He  flies  up  and  finds  opening.  Pine  is 
planted,  and  then  reed,  which  reaches  opening.  Horn  people  climb  up  reed 
first,  and  hold  upper  part.  Many  people  follow.  Mocking-bird  distributes 
languages  to  them.  Man  drops  moccasin  and  has  to  make  another,  which  is 
why  Hopi  have  not  very  nice  moccasins.  Chief  closes  opening  before  all  people 
come  out,  but  one  of  sorcerers  comes  out.  People  start  on  different  routes, 
white  men  taking  southern  route.  Others  go  further  north.  Hopi  bring 
Mdyingwu,  whose  body  consists  of  com,  and  he  cannot  move  fast.  Hopi  were 
to  have  horse  but  cannot  ride,  but  Navaho  can.  Chief's  son  takes  sick  and 
dies.  They  think  sorcerer  has  killed  him.  Sorcerer  says  he  is  down  below. 
Chief  looks  down  and  sees  child  walking  about  in  other  world.  Chief  says 
people  who  die  will  go  back  to  lower  world.  Coyote  has  stars  in  hand  and 
throws  them  into  sky.  White  people  take  with  them  Spider,  who  creates 
burros  from  scales  rubbed  from  her  skin.  So  they  reach  place  of  sunrise  first. 
Star  arises  in  south  as  agreed  signal  to  others.  Party  comes  on  bear  and  is 
called  Bear  clan.  Other  parties  come  and  receive  names  from  incidents  con- 
nected with  bear  (as  in  story  No.  8,  with  some  variations).  They  soon  separate, 
and  Spider  clan  wanders  about  long  time.  Finally  it  arrives  at  Chokuvi, 
where  are  Squash  and  Sand  clans.  To  escape  raids  people,  with  those  of 
Mishpngnovi,  remove  to  mesa  and  build  present  village  of  Mish6ngnovi. 
10. — Origin  of  the  YAyaatu  Society. 

Man  has  little  boy,  who  is  visited  by  children  of  village.  They  are  lazy, 
and  steal  wood  to  prepare  food  they  have  stolen  in  \-illage.  Priest's  son  sug- 
gests they  go  and  gather  their  own  wood.  They  steal  burden  bands  and  go 
and  gather  brush  in  valley.  When  ready  to  start  home.  Hawk,  in  form  of  man, 
comes  and  invites  them  to  his  kiva.  After  smoking,  they  exchange  terms  of  rela- 
tionship. Hawk-man  dresses  boys  up  in  costume,  gives  each  eagle  feather, 
stands  them  in  line  and  tells  them  to  do  what  they  see  him  do.     They  jump 


28o    Field  Columbian  Museum  —  Anthropology,  Vol.  VIII. 

down  from  kiva,  and  run  about  through  brush.  Hawk-man  seizes  priest's  son, 
throws  him  on  cloth,  and  other  boys  carry  him  to  kiva,  where  he  is  thrown 
through  opening.  He  comes  out  unhurt,  and  other  boys  are  treated  in  the 
same  way  without  being  hurt.  They  return  to  kiva  and  see  round  oven  dug 
into  earth,  in  which  old  woman  keeps  up  fire.  Hawk-man  throws  first  priest's 
son  and  then  other  boys  into  ovens,  and  woman  spurts  medicine  on  them. 
When  costumes  burned  off,  Hawk-man  takes  bodies  and  covers  them  with  cloth 
north  of  fireplace.  He  sings  songs  over  them  and  they  begin  to  move  and  are  alive 
again.  Old  woman  then  washes  their  heads  and  gives  each  white  corn  ear.  Hawk- 
man  tells  them  to  go  home,  take  their  wood  to  Blue  Flute  kiva,  and  remain  there 
for  him.  He  hands  priest's  son  eagle  wing  feather,  and  youths  leave.  They 
go  to  kiva.  When  it  is  dark.  Hawk  enters  and  takes  seat  near  fireplace.  They 
smoke,  and  then  Hawk  makes  gruel  which  he  feeds  to  youths.  He  says  they 
are  not  to  go  home,  and  that  in  morning  some  are  to  sit  in  north  end  of  kiva 
and  some  in  south.  The  former  are  to  be  fire-jumpers  and  Yayaatu,  and  the 
latter  singers.  He  sprinkles  meal  line  between  them  and  selects  one  for  witch- 
man.  They  are  to  sit  apart  all  next  day.  They  remain  there  four  days. 
Hawk-man  coming  to  feed  them  every  night.  In  evening  of  following  day  he 
brings  costumes  and  yellow  paint.  Watcher  digs  four  ovens  on  plaza  and 
others  bury  long  cotton  string  and  stretch  strings  along  houses.  In  morning 
watcher  begs  wood  and  heats  ovens.  Hawk-man  dresses  up  and  paints  others 
in  kiva.  At  noon  singers  come  out,  throw  pinch  of  meal  towards  sun,  march 
to  plaza,  where  they  line  up  and  sing.  Yayaatu  then  go  to  plaza,  priest's  son 
carrying  cloth,  and  then  they  rummage  through  village.  People  get  angry 
and  they  return  to  plaza,  where  priest's  son  jumps  into  oven  and  is  carried  into 
kiva  and  resuscitated  by  Hawk-man  and  old  woman.  Others  are  treated  in 
same  way.  They  then  dance  and  perform  jugglery,  and  are  discharged  by 
Hawk-man.  Next  morning  youths  go  home  and  are  no  longer  dangerous. 
They  form  Ydyaatu  Society. 

II. — The  Origin  of  Some  Mishongnovi  Clans. 

Batki  clan  and  Sand  clan  come  from  Paldtkwapi.  When  travelling,  Sand 
clan  spreads  sand  on  ground  and  plants  corn.  Bdtki  clan  causes  it  to  thunder 
and  rain  and  crops  grow  in  day.  They  find  Bear,  Parrot,  and  Crow  clans  at 
Mish6ngnovi,  and  are  asked  what  they  know  about  producing  rain  crops. 
They  show  their  power,  and  their  leader  is  made  chief  of  village.  Spring 
Toriva  is  very  small,  but  Batki-namu  puts  in  it  mud,  grass,  and  water  from 
Little  Colorado  River  and  flow  of  water  increases.  Batki  is  admitted  to  Ante- 
lope and  Blue  Flute  Fraternities  of  other  clans.  Young  Corn-Ear  clan  comes 
from  Pueblo  and  brings  larger  corn. 

12. — The  Destruction  of  PalAtkwapi. 

After  coming  from  under-world,  people  remain  with  Skeleton  some  time. 
When  they  travel  eastward  large  party  comes  to  Paldtkwapi.  Among  them  is 
Divided  Water  clan.  Old  man  belonging  to  this  clan  is  shamefully  mistreated, 
and  he  reports  to  village  and  other  chiefs,  complaining  of  young  men.  Village 
chief  says  they  will  move  away.  He  tells  son  to  run  to  Pine  Ridge.  They  are 
sorcerers.  On  his  return,  chief  makes  four  masks  which  his  son  puts  on,  the 
last  being  like  that  of  Skeleton.      He  has  fingers  cut  from  old  corpses  tied  to 


March,  1905.     The  Traditions  of  the  Hopi  —  Voth.  281 

wrists  as  rattler.  Chief  gives  young  man  long  cedar  bark  fuse  and  tells  him  to 
return  to  Pine  Ridge  and  set  pine  on  fire.  He  does  so,  and  on  return  grinds 
com  on  sister's  mealing  stone.  He  now  acts  as  ghost  and  again  goes  and  sets 
other  timbers  on  fire.  This  he  does  several  nights,  and  watchers  are  set  to 
catch  him.  On  fourth  night  he  is  caught  and  put  into  kiva.  People  assemble, 
and  village  chief  requests  some  one  to  take  masks  off  ghost.  Man  does  so, 
and  they  see  ghost  is  chief's  son.  He  tells  them  to  plant  bihos  in  five  places 
and  to  have  four  days'  feast,  and  leaves  kiva.  They  have  feast  and  are  much 
relieved  when  nothing  happens.  In  fourth  year  afterwards  old  man  who  had 
before  complained  of  young  men  makes  many  bdhos  of  hard  wood.  He  makes 
points  very  sharp.  Village  chief  sends  crier  chief  to  announce  four  days'  feast. 
People  are  mistrustful  and  do  not  prepare  feast.  Night  following  old  man  tells 
chiefs  to  dress  him  up  and  put  him  in  katcina  shrine  on  plaza.  When  all 
are  asleep  they  dig  hole  in  shrine  that  will  admit  man.  They  place  in  his  arms 
all  his  bdhos,  with  B^lolookong  whistle  and  little  bowl  of  water  to  whistle  into. 
They  destroy  appearance  of  opening.  Then  they  sing  sorcerers'  songs.  Old 
man  ejects  rumbling  sounds  and  says  he  has  been  successful.  They  leave  old 
man  who  thrusts  part  of  hand  through  opening.  When  this  is  noticed  he  sings 
and  lowers  little  finger.  Next  morning  he  sings  again  and  lowers  next  finger, 
and  so  on  three  days.  Then  water  begins  to  come  out  where  bdhos  had  been 
planted  four  years  previously.  They  suspect  flood  is  coming  and  they  have 
great  feast.  On  fourth  day  old  man  in  grave  sings  and  lowers  fourth  finger. 
Immediately  he  emerges  as  large  Bdlolookong,  and  Bdlolookongs  shoot  forth 
from  ground  with  streams  of  water  in  all  parts  of  village.  Houses  fall  and 
bury  many  persons.  Others  fly  to  large  house  on  high  ground.  In  one  house 
old  men  climb  on  tray  shelves  and  turn  into  turkeys.  Chiefs  meet  in  council 
and  make  bdhos,  crush  beads  and  turquoise  into  powder,  of  which  they  make 
two  balls.  They  then  call  son  of  village  chief  and  his  sister  and  dress  them  up. 
They  are  to  drive  back  Bdlolookongs  which  are  shooting  swiftly  through  water. 
Old  man  Bdlolookong  is  still  standing  where  he  emerged.  Young  men  takes 
some  bdhos,  and  mdna  tray  containing  two  balls  and  other  bdhos  and  they  wade 
into  waters.  Young  man  grasps  large  Bdlolookong  and  presses  him  into  water. 
Serpent,  with  young  man  and  sister,  disappear  and  never  return.  Everything 
is  destroyed  in  village.  Only  old  men  turkeys  survive,  and  two  little  boys 
who  had  been  sleeping  during  flood  and  were  not  drowned.  Surviving  people 
make  food  altar  and  leave  village,  leaving  two  children.  Turkey  takes  pity  on 
children  and  sends  them  to  food  altar  to  eat.  Big  Bdlolookong  comes  and 
looks  after  people.  He  sees  children  and  says  he  is  their  grandfather.  Tells 
them  where  to  get  food  and  to  find  knife.  Says  they  are  to  follow  parents. 
Makes  them  cut  piece  of  flesh  out  of  his  back,  and  says  if  little  of  meat  is  rubbed 
among  paint  for  bdhos  it  will  rain.  Children  start,  and  on  third  day  are 
exhausted,  and  fall  asleep.  God  of  Thunder  descends  to  help  them.  They  are 
frightened  until  he  removes  his  mask.  He  gives  them  food.  Third  day  he 
returns  and  promises  them  lightning  and  thunder  with  which  to  kill  their 
.enemies  and  teaches  them  war  songs  and  how  warrior  who  brings  home  scalp 
is  to  act.  In  morning  he  tells  children  to  follow  people,  and  that  they  are  to 
pray  to  him.  They  go  and  finally  find  mother,  who  thought  they  had  perished. 
They  tell  about  piece  of  flesh.  Bdtki  people  use  it  with  paint  and  heavy  rains 
come.  Children  become  bad,  and  when  grown  up  they  start  off  to  kill  some 
one.     They  pray  to  God  of  Thunder,  who  comes  and  teaches  them  how  to  kill 


282    Field  Columbian  Museum  —  Anthropol(jgy,  Vol.  VIII. 

Apache  who  are  near.  In  morning  they  go  and  are  surrounded  by  Apache. 
After  arrow  shooting  for  some  time  elder  brother  shoots  Hghtning  and  all  Apache 
are  slain.  They  scalp  large  and  fierce  warrior,  and  cut  out  his  heart  and,  tak- 
ing moccasins  and  costumes  of  slain,  return.  God  of  Thunder  comes  and  tells 
them  to  throw  scalp  on  man  who  is  to  be  War  Chief.  They  return  home  and 
are  discharmed.  Scalp  is  thrown  and  War  Chief  made.  People  leave  Homo- 
lovi,  and  after  wandering  some  time  Batki  clan  goes  to  Aodtovi,  and  others, 
who  become  Forehead  Clan,  arrive  near  Shong6pavi,  and  finally  settle  in 
Shupaulavi.  Chief  of  Shongopavi  informs  Spaniards  in  New  Mexico  that 
inhabitants  of  Shupaulavi  wish  to  be  taken  away.  Spaniards  come  to  Keams 
Canyon.  Chief  of  Wdlpi  informs  chief  of  Shupaulavi  and  they  go  together  to 
see  leader  of  Spaniards.  They  satisfy  leader  that  he  has  been  deceived,  and 
after  trading  for  clothes  they  have  brought,  Spaniards  return.  They  never 
encroach  on  Hopi  again,  but  people  at  Shupaulavi  are  scared  by  false  news 
that  Spaniards  are  coming,  and  many  move  to  Shong6pavi. 

I  13. — The  Revenge  of  the  Katcinas. 

Katcinas  assemble  in  kiva  in  mountains  and  come  to  village  in  night. 
They  dance  on  plaza  while  people  sleeping.  Not  knowing  what  or  who  dancers 
are,  people  become  angry  and  threaten  to  kill  them.  Katcinas  run  away  and 
jump  from  bluff  into  large  crack.  Katcina  Uncle  is  in  lead.  People  set  fire 
to  them  and  bum  them  up,  except  Uncle,  who  is  at  bottom.  He  returns  home 
singing  and  sobbing.  He  finds  Heh^a  Katcina  hoeing,  and  tells  what  has  hap- 
pened. They  go  home  to  mountain,  and  when  chief  hears  he  orders  Katcinas 
to  assemble.  They  make  it  hail  for  three  days.  On  fourth  day  they  cause 
cloud  to  rise  over  mountains.  Clouds  spread  over  sky  and  Hopi  expect  good 
Tain.  It  thunders  and  lightens  and  rains  great  hail  stones.  All  crops  are 
■destroyed,  and  all  people  except  one  man  and  one  woman  are  killed.  Clouds 
then  disperse  and  Katcinas  say  they  are  revenged. 

14. — -How  the  Circle   (Pongo)  Katcina  and  his  Wife  became  Stars. 

Maiden  who  refuses  to  marry  watches  maidens  playing  game.  Young 
man  dressed  in  blue  Hopi  blanket  comes  by  and  talks  with  her.  In  evening 
while  she  grinds  corn,  Katcina  comes  to  village  and  dances.  Next  morning 
maiden  goes  to  same  place  and  again  youth  joins  her.  She  consents  to  marry 
him  if  parents  willing.  He  is  to  come  and  get  her  next  day.  He  tells  her  that 
he  is  Katcina  who  dances.  In  evening  Katcina  again  comes  dancing  and 
singing.  Mdna's  parents  consent  to  marriage,  and  she  takes  tray  of  meal  to 
meet  him.  They  proceed  together  to  kiva  where  are  many  different  Katcinas. 
Youth  is  Circle  Katcina.  Here  they  remain  until  mana's  bridal  costume 
finished,  and  then  she  goes  home  followed  by  her  husband.  Woman  bears 
two  children  who  are  Circle  Katcinas.  Once  mother  while  husband  away  goes 
to  edge  of  mesa.  Hot6to  Katcina  comes  and  she  goes  away  with  him.  Circle 
Katcina,  finding  his  wife  gone,  takes  children  to  Katcina  house.  After  awhile 
father  and  two  children  go  to  find  mother.  They  trace  her  to  Sikakva,  where 
they  find  kiva,  in  which  they  remain  over  night  and  are  fed  by  Hahdii 
Wuhti,  who  sings  that  mother  passed  by  there.  In  morning  they  proceed 
eastward  and  come  to  Owl  Spring,  where  they  are  entertained  by  another 
Hahdii  Wuhti.    During  night  she  goes  to  Ki'shiwuu  where  Katcinas  have  dance. 


March.  1905.     The  Traditions  of  the  Hopi  —  V'oth.  283 

She  returns,  and  three  Circle  Katcinas  go  and  dance.  Next  morning  Hahdii 
Wuhti  goes  to  another  dance.  She  returns  and  tells  them  mother  is  there. 
They  go  and  dance  on  plaza,  and  on  return  meet  mother,  who  goes  with  them. 
At  nightfall  father  sends  children  on  and  then  kills  wife  by  thrusting  stick  into 
her  throat.  He  follows  sons,  but  skeleton  of  wife  follows  and  he  runs  away. 
He  arrives  at  Hdno,  and  goes  into  kiva  where  women  who  are  making  jugs 
hide  him  under  pile  of  clay.  Skeleton  comes  and  finds  him  and  he  runs 
away.  He  goes  into  kiva  at  Wdlpi,  where  war  dance  is  being  practiced.  He 
is  given  drum,  but  Skeleton  comes,  and  he  rushes  out  to  Mishongnovi. 
He  rushes  into  kiva  where  women  are  making  trays  for  Lag6n  ceremony. 
Woman  seats  him  in  her  lap  and  hides  him  under  tray.  Skeleton  arrives 
and  drives  women  about.  Man  rushes  out  and  runs  to  Shongopavi,  where 
same  thing  takes  place.  From  here  he  runs  to  Matfivi  where  Flute 
Society  has  ceremony.  They  tell  him  to  go  into  spring  and  hide  in  top  of  sun- 
flower stalk.  When  Skeleton  comes.  Flute  priest  tells  her  husband  has  gone 
into  spring.  She  enters  and  sees  sunflower  stalk  reflected  in  water  and  her 
husband  on  top  of  it.  Thinking  he  is  in  water,  she  dives  in  and  disappears, 
Man  comes  down  and  joins  Flute  players.  On  fourth  day  woman  comes  out 
of  water  dressed  in  bridal  costume.  Priests  call  two  together  and  place  them 
back  to  back.  They  make  roads  with  sacred  meal,  one  south  and  other  north, 
and  tell  them  to  proceed  four  steps  and  then  turn  and  meet  again.  Man 
returns  when  he  has  taken  three  steps.  Priests  call  on  woman  to  run.  She 
starts  and  husband  after  her.     They  are  still  running  and  are  two  stars. 

15. — The   Kokoshori  Katcina  and  the  Shongopavi  Maiden. 

K6koshori  goes  about  stealing  Hopi  children.  Woman  throws  stone  at 
child  who  follows  her.  Child  sits  down  and  cries.  K6koshori  pities  it  and 
takes  it  on  his  back  to  Kishiwu.  Katcinas  are  glad  to  see  it  and  provide  it 
with  food.  Child  becomes  homesick,  and  K6koshori  goes  to  look  after  parents, 
who  also  are  homesick.  Child  is  dressed  and  Katcinas  fetch  it,  all  carrying 
food.  When  they  come  to  village  it  rains  very  hard.  Katcinas  walk  and  sing 
about  child.  They  come  to  parents'  house  and  send  child  up.  Katcinas  follow, 
offering  food,  and  distribute  food  among  people.  They  go  home  and  rain 
clouds  go  home.  In  morning  people  are  sick  on  account  of  maiden.  After 
a  while  they  have  no  longer  meat  to  eat.  Maiden  is  homesick  after  Kishiwu, 
and  dies.     She  is  now  living  at  Ki'shiwu. 

16. — How  Ball-Head   (TatciqtO)    Wedded  an  ORAfei  Maiden. 

Young  man  thinks  he  will  try  to  marry  maiden  who  has  refused  all  young 
men  of  village.  He  sees  her  grinding  com,  and  tells  her  to  stop.  They  con- 
verse, and  when  she  finds  out  who  he  is,  she  consents  if  mother  willing.  Par- 
ents say  he  will  be  welcome.  Next  morning  young  man  prepares  ten  bunches 
of  corn  ears  and  proceeds  to  village.  Maiden  asks  him  to  come  in  and  they 
sit  on  opposite  sides  of  fireplace.  Young  man  wears  mask  of  Ball-Head.  He 
gives  her  com  of  which  she  eats  and  takes  to  parents.  Maiden  says  she  will 
now  save  corn  meal  she  is  grinding.  Maiden  grinds  blue  com  four  days,  and 
on  fifth  day  white  com.  In  evening  young  man  comes  for  his  bride.  She 
goes  with  him  to  his  grandmother,  taking  tray  of  white  meal.  After  being 
invited  by  grandmother  and  young  man  to  come  in,  she  enters.     She  hands 


284    Field  Columbian  Museum  —  Anthropology,  Vol.  VIIL 

tray  to  grandmother,  and  after  evening  meal  they  retire,  mdna  sleeping  with 
grandmother.  In  morning,  after  making  prayer-offerings  to  dawn  and  sun, 
md.na  shells  com.  Young  man  calls  chickens,  who  eat  com.  He  tells  chickens 
to  sit  on  banquette  and  then  sings  to  them,  accompanying  song  with  drum. 
Chickens  sway  bodies  from  side  to  side  to  time  of  singing,  and  so  grind  corn  in 
bodies.  They  then  vomit  meal  into  tray  and  leave  kiva.  Maiden  thus  saved 
trouble  to  grind  meal.  Young  man  hunts,  and  they  prepare  much  food. 
Grandmother  calls  neighbors  to  come  and  eat.  They  come,  each  bringing  part 
of  bridal  costume.  In  morning  grandmother  washes  m^na's  head  with  yucca 
suds.  Afterwards  she  dresses  m^na  in  bridal  costume.  Grandmother  sprinkles 
road  of  meal,  and  children  go  to  bride's  house,  where  they  are  welcomed  by 
her  mother.  Young  people  live  in  village,  which  prospers,  as  young  man  is 
Katcina.  Wife  goes  astray  and  husband  leaves  village.  People  then  become 
poor. 

17. — The  Ah5li  and  other  WAlpi  Katcinas. 

In  former  Wd.lpi  village  lives  Ah61i  Katcina  and  his  little  sister.  In  Sit- 
c6movi  lives  youth  with  grandmother.  Ah61i  and  maiden  go  to  field  to  plant. 
In  field  is  bdho  shrine  where  Ah61i  deposits  com  meal  and  nakwdkwosis  as 
prayer-offerings.  In  shrine  lives  Miiyingwa  and  sister,  who  cries  on  receiving 
offering,  as  they  have  been  neglected.  Ah61i  places  seeds  on  ground.  Two 
deities  arise,  and  as  Mdyinga  points  certain  objects  to  sky,  sister  forcibly 
throws  squash  filled  with  all  kinds  of  seeds  on  ground  on  seeds  placed  by  Ah61i. 
Mtiyingwa  hands  objects  to  Ah61i  to  produce  rain  and  crops.  Ah61i  and 
maiden  return  to  village  and  hear  some  one  singing  on  top  of  bluff.  Youth 
from  Sitc6movi  enters  house  and  thanks  them  for  what  they  have  done  They 
smoke  together,  youth  blowing  smoke  in  ringlets  upon  objects  four  times, 
praying  to  them,  and  they  become  moist,  indicating  that  they  would  produce 
rain.  Youth  remains,  and  in  morning  they  dress  up  in  costumes  and  proceed 
to  bdho  shrine  half-way  down  mesa.  Here  they  sprinkle  meal  to  sun  and  on 
shrine,  and  again  hear  voice  singing.  They  look  up  and  see  Big-Hom  Katcina. 
They  go  to  look  for  him,  and  see  Aototo  shaking  rattle  of  bones.  While  talking 
Big-Horn  comes  and  after  hearing  what  Ah61i  has  done,  they  agree  to  go  down 
mesa.  Part  of  way  down  they  make  bdho  shrine  as  mark  between  Hdno  and 
Sitc6movi.  Further  down  they  meet  C6oyoko,  who  devours  children,  coming 
out  of  large  shrine  with  twisted  stone.  They  tell  him  not  to  trouble  them, 
and  descend  to  house  of  Ah61i,  where  they  stay  singing  all  night.  In  morning 
they  go  to  fields  and  everything  is  growing  beautifully.  Near  mesa  they  meet 
Big-Skeleton,  who  tells  them  to  go  and  live  on  mesa.  They  have  lived  there 
ever  since,  and  soon  after  that  W^lpi  commences  to  move  up  mesa  and  build 
new  village. 

18. — The  Two  War  Gods  and  the  Two  Maidens. 

P6ok6nghoya  and  little  brother  Bal(5ngahoya  hear  of  two  beautiful  maidens, 
and  go  to  visit  them.  Maidens  think  they  have  gone  to  marry  them,  and  say 
they  may  own  them  if  they  will  each  have  arm  cut  off.  They  consent,  and 
maidens  cut  off  right  arm  of  young  brother  and  then  of  elder  brother  with 
upper  mealing  stone.  They  carry  severed  arms  home  and  tell  grandmother 
how  mischief  happened.  She  asks  them  to  lay  down  north  of  fireplace,  places 
arms  by  their  sides,  covers  them  up,  and  sings.  When  through  singing,  they 
get  up  healed.     Next  day  they  go  to  house  of  maidens.     P6ok6nghoya  wants 


March,  1905.     The  Traditions  of  the  Hopi  —  Voth.  285 

to  choose  prettiest,  but  younger  brother  objects,  as  he  had  his  arm  cut  off  first. 
His  brother  consents,  and  thej'  sleep  with  maidens  that  night,  and  then  return 
home. 

19. — The  P6ok6nghoyas  and  the  Cannibal  Monster. 

Large  monster  called  Shita  comes  to  Oraibi  and  devours  people.  Chief 
asks  Pookonghoyas,  who  live  near  village,  for  assistance.  They  tell  him  to 
make  arrow  for  each  of  them.  He  brings  them  arrows  and  they  go  in  search 
of  monster.  They  see  it  and  it  swallows  them.  They  find  themselves  on  path 
into  stomach,  and  see  many  people  from  different  parts  of  earth.  Stomach  is 
little  world  in  itself.  They  go  in  search  of  heart  and  shoot  arrows  into  it. 
Monster  dies,  and  they  and  people  get  out  through  nose.  People  seek  old 
homes,  settling  down  temporarily  at  different  places,  which  accounts  for  many 
small  ruins  scattered  throughout  country. 

20. — PAokonghoya  and  his  Brother  as  Thieves. 

P<3okong  and  his  brother  live  near  Shongopavi  with  grandmother.  They 
play  with  ball,  striking  it  towards  Toriva.  They  drink  at  spring  and  see  many 
bdhos.  Younger  brother  swallows  bdho.  Elder  brother  discovers  bowls  of 
paints  deposited  in  recess  by  Flute  priests.  He  puts  some  of  each  paint  into 
*ball  through  holes,  and  sews  them  up.  They  proceed  towards  Mishdngnovi, 
and  beat  ball  through  village.  They  enter  kiva  where  Flute  priests  are  assem- 
bled and  grab  tray  with  lightning  frame,  thunder  board,  netted  water  jug,  etc. 
They  go  to  kiva  where  Snake  priests  assembled,  and  grab  bull-snake  and  carry 
it  off  in  sack.  They  beat  ball  to  corn-ear  bluffs,  where  they  find  many  bdhos 
and  prayer-offerings.  Elder  brother  refuses  to  take  prayer-offerings,  but 
younger  one  takes  com  bdho,  watermelon,  and  melon.  They  start  for  Shongo- 
pavi and  shoot  lightning  frame  and  twirl  buUroarer.  Clouds  gather  and  there 
is  thunder  storm.  They  run  towards  house  and  again  use  lightning  frame  and 
thunder  board.  It  thunders  hard  and  lightning  flashes.  They  rush  into 
house  and  put  things  they  have  stolen  into  two  pots,  which  they  cover  up. 
It  rains,  and  Hopi  have  good  crops  because  P6ok6ngyas  have  those  things. 

21. — How  THE  P60KONGS  Destroyed  C6oyoko  and  his  Wife. 

Many  people  living  in  Oraibi.  Some  who  go  for  wood  do  not  return. 
Man,  while  gathering  wood,  hears  C6oyoko  singing.  C6oyoko  says  he  will 
feast  on  man,  but  man  crawls  under  wood  and  Cooyoko  cannot  find  him. 
C6oyoko  then  finds  woman  and  says  he  will  feast  on  her.  Woman  climbs  tree 
and  micturates.  C6oyoko  sees  moisture  and  says  there  must  be  clouds  some- 
where. C6oyoko  leaves  place.  Man  and  woman  go  to  village  and  say  it  is 
Cooyoko  who  kills  people.  Village  chief  goes  to  shrine  where  P(k)kongs  live 
with  grandmother.  Spider  Woman.  They  are  playing,  but  woman  makes  them 
stop.  Chief  tells  them  that  he  wants  them  to  take  revenge  on  C6oyoko  for 
killing  people.  They  promise  to  help  him  if  he  will  make  them  some  balls. 
Brothers  take  bow  and  lightning  arrows.  They  strike  ball  before  them  for- 
ward and  backward,  until  they  arrive  at  C6oyoko's  house.  He  and  wife  have 
gone,  but  they  follow  wife's  tracks  and  find  her  sitting.  They  kill  her  with 
arrows.  They  go  again  to  house  and  wait  return  of  Cdoyoko.  He  comes 
singing,  and  throws  something  down.     He  enters  kiva  and  hunts  for  something 


286    Field  Columbian  Museum  —  Anthropology,  Vol.  VIII. 

to  eat.  P6okongs  have  hidden  themselves  behind  mealing  bin,  and  kill  him 
with  lightning  arrows.  They  scalp  him  and  return  home  with  many  beads  and 
other  things.  Village  chief  makes  two  balls  out  of  buckskin  and  two  ball 
sticks,  which  he  takes  to  P6okongs.  After  that  Hopi  always  return  when  they 
go  after  wood. 

22. How    POOKONG    KiLLED    THE    BeAR. 

Bear  kills  people  living  at  Mishdngnovi.  P6okong  lives  with  grandmother 
at  Skeleton  Katcina  house.  Chief  makes  bow  and  arrows  and  also  buckskin 
ball  for  P(k>kong  and  baho  for  grandmother.  He  takes  them  to  house  and 
asks  P6okong  to  kill  bear.  P6okong  hunts  bear  and  shoots  him  in  throat  and 
hits  him  with  ball  stick.  He  skins  bear  and  fills  skin  with  dry  grass.  Then  he 
ties  it  to  himself  and  drags  it  very  fast,  screaming.  People  see  him  and  tell 
grandmother  bear  is  following  him.  He  ascends  house  and  throws  bear  to 
grandmother,  who  is  scared,  and  dies.  P6okong  wakes  her  up  and  she  whips 
him  for  scaring  her.     Chief  happy,  as  bear  stops  killing  people. 

23.— The  P50K0NGS  Attend  a  Dance. 

Pookongs  live  with  grandmother,  Spider  Woman,  at  Achamali.  They  go 
to  look  on  at  dance  at  Shong6pavi.  They  throw  wheels  and  shoot  arrows  at 
them  as  they  go.  They  come  to  sand  hill  where  grass  is  waving,  producing 
hissing  noise.  They  sit  down  and  look  at  grass  dancing.  In  evening  they 
return  and  tell  grandmother,  who  calls  them  fools.  She  sends  them  to  see 
dance  at  Mishongnovi,  and  tells  them  about  tray  throwing.  They  get  to 
Mishdngnovi  and  see  dance,  but  they  are  so  filthy  no  one  invites  them  to  eat. 
They  snatch  trays  from  dancers  and  run  home.  They  give  trays  to  grand- 
mother, who  feeds  them,  but  they  are  angry  at  not  being  fed  in  Mish6ngnovi. 
Hopi  find  salt,  but  salt  belongs  to  P6okongs,  who  remove  it  far  away  to  give 
Hopi  trouble  in  getting  it. 

24. — How  P('^OKONG  Won  a  Bride. 

Pookonghoya  and  brother  Bal6onghoya  live  with  grandmother.  Spider 
Woman.  They  hear  that  maiden  refuses  to  marry,  and  they  tell  grandmother 
they  will  go  and  try.  She  tries  to  dissuade  them,  as  they  are  small  and  un- 
sightly. In  evening  they  take  squash  seeds  and  some  little  sticks  and  go  to 
village.  They  make  stone  traps  to  catch  mice  near  maiden's  house.  She  sees 
them,  and  asks  what  they  are  doing.  She  asks  them  to  set  traps  at  her  house, 
as  there  are  many  mice.  They  set  traps  in  house  and  near  mealing  bin.  They 
set  mealing  tray  instead  of  small  stone,  as  in  other  traps.  They  kill  antelope, 
and  in  night  place  it  under  piki  tray.  Next  morning  maiden  finds  antelope 
and  tells  father.  They  think  it  is  caught  by  trap.  In  evening  P6okongs  go 
again  and  set  traps,  and  maiden  again  asks  them  to  set  traps  in  house.  While 
doing  so,  father  comes  and  tells  them  about  antelope.  He  says  if  something  is 
again  caught  in  trap  they  are  to  come  for  daughter.  In  night  P6okongs  kill 
deer  and  pla:ce  it  under  piki  tray  trap.  Daughter  finds  it,  and  father  tells  her 
to  wait  for  somebody  there  at  night.  P6okongs  quarrel  about  maiden,  and 
grandmother  decides  P6okong  must  go.  In  evening  he  goes,  mother  fills  tray 
with  meal,  and  P6okong  leads  daughter  away  to  house.  Grandmother  takes 
meal  and  tray  from  maiden,  and  invites  her  to  eat  huriishuki.  Maiden  is  told 
to  put  very  little  in  mouth,  but  it  increases.     Maiden  grinds  com  for  three  days. 


March,  1905.     The  Traditions  of  the  Hopi  —  Votii.  287 

On  fourth  day  grandmother  calls  for  neighbors  to  come  and  assist  in  head- 
washing.  Maiden  sits  close  to  kiva  entrance,  and  clouds  come  and  rain  upon 
her.  P(k)kongs  constantly  play  with  ball  and  stick,  and  with  feathered  arrows. 
Spiders  prepare  bridal  costume.  One  day  Spider  Woman  washes  heads  of 
Prtokong  and  bride.  She  gives  maiden  bridal  costume  and  sends  her  to 
mother's  house.  P(k)kong  follows  with  quantity  of  meat.  Spider  Woman 
instructs  Piiokong  not  to  talk  much,  and  in  evening  to  sit  on  floor  looking  at 
wrist-bands.  After  eating  at  mother's  house,  Prtokong  sits  on  floor  and  holds 
wrist-band  before  eyes  and  looks  through  it.  In  morning  Pfiokong  goes  to 
visit  Spider  Woman.  When  she  hears  what  he  has  done,  she  says  he  is  kahopi. 
In  planting  time  P6okong  goes  to  Spider  Woman  and  she  gives  him  small  parcel 
of  different  kinds  of  com.  He  goes  with  father-in-law  to  plant,  and  takes 
parcel.  They  plant  one  grain  of  com  at  time,  and  it  soon  grows  up.  It  rains 
heavily  and  much  grass  grows  up.  Spider  Woman  tells  P6okong  that  he 
should  form  ant-hills  throughout  field,  meaning  that  he  should  diligently  hoe 
it.  He  goes  to  field  with  hoe,  but  finds  ant-hills,  and  forms  small  ant-hills 
throughout  field.  When  he  tells  grandmother,  she  calls  him  fool,  and  tells 
him  to  go  and  "  wiklolantanangwu. "  He  goes  and  obtains  fat,  which  he  scatters 
through  corn-field.  He  returns  without  having  hoed.  When  he  tells  Spider 
Woman  what  he  has  done,  she  calls  him  great  fool,  and  explains  that  she 
meant  he  was  to  hoe  field.  P(3okong  finds  father-in-law  very  sad  about  con- 
dition of  corn.  He  tells  him  hoeing  shall  be  done  that  day.  They  go  to  field. 
Spider  Woman  asks  clouds  to  hoe  field.  While  men  are  hoeing,  clouds  come 
and  water  runs  through  corn-field  in  streamlets,  covering  up  grass  with  sand 
and  earth.  P6okong's  wife  bears  son,  who  grows  up  and  plays  with  children. 
Father  makes  him  bows  and  arrows.  Sometimes  he  shoots  children.  Oraibi 
angry  and  say  Pdokongs  should  go  to  their  own  house.  P(iokong  returns  home 
with  son,  leaving  wife  wnth  her  parents. 

25. — How  THE  Antelope  Maiden  was  Reconciled. 

Two  sons  of  village  chiefs  of  Zuni  are  racing.  At  bluff  they  are  called  bj' 
Antelope  mana.  They  approach,  and  maiden  draws  up  elder  brother  by  deep 
inhalation.  She  tells  other  one  that  she  will  not  give  back  his  brother  even 
for  his  beads.  When  father  hears,  he  sends  younger  brother  to  ask  assistance  of 
Pookonghoyas,  for  whom  he  makes  ball  tied  to  stick  and  arrow.  He  goes  to 
house  of  Spider  Woman,  their  grandmother,  who  calls  them.  Messenger  hands 
them  presents,  and  they  send  him  to  Mole.  Mole  tells  them  to  go  northward 
to  his  uncle.  They  come  to  house  of  Storm,  who  is  Hopi.  Young  man  tells 
his  story  and  they  smoke.  Young  man  swallows  smoke.  Then  Storm  sends 
him  to  Snake  people  at  Walpi..  He  goes  and  finds  Snake  people  dressed  up  as 
warriors.  He  tells  them  why  he  has  come,  and  they  smoke.  Young  man 
again  swallows  all  smoke,  which  pleases  Snakes.  They  give  him  baho,  which 
they  say  maiden  wants,  and  tell  him  to  make  bahos  like  it.  He  returns  home, 
and  they  make  good  many  bdhos.  Young  man,  father,  two  Prtokongs,  Spider 
Woman,  and  Storm  proceed  to  bluff.  Father  asks  for  son  and  shows  maiden 
bahos.  By  aid  of  Storm  they  get  into  house,  and  maiden  says  she  wants 
bahos,  but  before  she  gives  up  son  they  must  play  game.  She  spreads  sand  on 
floor,  and  Hopi  plant  seeds  and  thrust  bdhos  into  border  of  sand.  Plants  grow 
up  quickly,  and  maiden  then  says  they  shall  race,  following  sun.  Young  man 
mounts  eagle  breath  feather  and  maiden  turns  into  swift  .snake.     Maiden  is  in 


288    Field  Columbian  Museum  —  Anthropology,  Vol.  VIII. 

lead,  and  Spider  Woman,  with  reed,  by  strong  inhalation,  increases  young 
man's  speed  so  that  he  beats.  Mana  draws  son  from  inner  room  where  many 
bones  of  young  men.  Antelope  Maiden  has  been  angry  because  no  bahos 
had  been  made  for  her,  but  she  is  reconciled  when  her  bahos  are  revived. 

26. — The  Pookongs  and  the  BAlolookong. 

While  maiden  is  dipping  out  water  at  spring,  Bdlolookong  comes  out,  and 
by  strong  inhalations  draws  her  towards  him.  He  embraces  her  and  disap- 
pears with  her  in  water.  Mother  goes  to  look  for  her,  and  finds  her  tracks 
descending  to  water,  and  jug  is  standing  there  and  old  blanket.  She  tells 
father,  who  at  once  makes  ball  and  arrow  and  takes  them  to  house  of  P6okong- 
hoya  and  his  brother.  -They  are  romping,  but  their  grandmother,  Spider  Woman, 
makes  them  be  quiet.  She  gives  man  small  ball  of  hurushiki,  which  increases 
as  he  eats  from  it.  He  gives  bo.ws  to  .youths  and  eagle  nakw^kwosis  to  Spider 
Woman,  who  tells  him  what  to  do.  He  invites  friends,  and  they  make  many 
nakwakwosis.  Next  morning  Spider  Woman  and  youths  go  to  village,  and 
brother  of  lost  maiden  is  dressed  up.  Spider  Woman  instructs  him,  and  they 
go  to  spring.  P6okongs  sing  and  brother  dances.  Balolookong  comes  out 
holding  maiden  in  left  arm.  Brother  approaches  edge  of  spring  and  reaches 
for  sister,  but  he  begins  to  cry,  and  Balolookong  disappears  with  her.  They 
try  again,  and  when  Bdlolookong  again  appears  brother  grasps  maiden  and 
strikes  him  on  head  with  club.  Serpent  releases  maiden,  and  only  his  skin  is 
floating  on  water  like  sack.  They  put  other  clothes  on  maiden  and  lay  red 
feather  pdhu  on  path.  They  throw  tray  with  nakwakwosis  into  spring  for 
price  of  maiden,  and  prayer-offerings,  that  nothing  further  should  befall  her. 
Balolookong  still  seen  there  by  women,  who  become  sick.     He  is  now  small. 

27. — How  THE  Yellow  Corn-Ear  Maiden  became  a  Bull-Snake. 

Two  maidens,  friends,  fall  in  love  with  young  man,  which  leads  to  quarrels 
between  them.  Yellow  Corn-Ear  maiden  has  supernatural  powers.  They  go 
to  spring,  and  on  return  she  suggests,  after  resting,  they  shall  play.  Friend  is 
to  go  down  hill  and  Yellow  Corn-Ear  is  to  throw  little  colored  wheel  she  has  at 
her  and  friend  is  to  throw  it  back  again.  Yellow  Corn-Ear  throws  wheel,  and 
when  friend  catches  it,  it  is  so  heavy  it  throws  her  down.  When  she  rises  she 
has  turned  to  coyote.  Yellow  Corn-Ear  laughs  at  her  and  returns  to  village. 
Coyote  maiden  tries  to  carry  jug  and  cannot.  She  waits,  crying,  until  evening, 
and  then  tries  to  enter  village,  but  dogs  drive  her  away.  She  goes  westward, 
and  being  hungry,  goes  to  temporary  shelter  of  people  in  field  and  eats  two 
roasted  corn-ears  she  finds.  She  again  tries  to  enter  village,  but  is  driven  away. 
She  then  goes  westward  again  and  arrives  at  hut  of  two  Q6q6ql6m  Katcinas. 
They  are  away  hunting,  and  she  remains  there  all  day.  In  evening  they 
return,  and  one  prepares  to  kill  coyote,  when  other  suggests  they  shall  capture 
him  alive  and  take  him  home  to  grandmother.  Spider  Woman.  On  entering 
hut  they  hear  coyote  sob,  and  see  tears  trickling  down  his  eyes.  They  feed 
him,  and  loading  meat,  skins,  and  coyote  on  their  backs,  they  return  to  their 
home.  Spider  Woman  is  pleased  with  present,  but  looking  closely  at  it  she 
says  it  is  no  coyote,  and  inquires  where  they  found  it.  She  sends  one  for  some 
tom6ala  and  other  for  juniper  branches.  When  former  returns  she  pours 
water  into  vessel  and  puts  hook  from  tomoala  pods  into  neck  and  another  into 


March,  1905.     The  Traditions  of  the  Hopi  —  yoTH.  289 

back  of  coyote,  which  she  places  into  water,  covered  with  cloth.  She  twists 
and  turns  by  hooks  and  then  pulls  off  skin  of  coyote.  She  finds  maiden  in 
vessel,  with  clothes  on  and  hair  in  curls.  When  juniper  comes,  she  bathes 
maiden  and  then  gives  her  corn  to  grind.  Spider  Woman  tells  maiden  her 
mother  is  homesick  after  her.  She  then  calls  for  Katcinas,  and  tells  them 
maiden's  story.  Maiden  is  dressed  up,  and  after  Spider  Woman  has  instructed 
her  as  to  prayer-offerings  for  Katcinas  and  how  to  get  even  with  Yellow  Corn- 
Ear,  she  goes  to  village  %vith  Katcinas.  Katcinas  dance  and  sing.  Parents 
hear  they  have  brought  daughter,  but  at  first  refuse  to  believe  news.  They  go 
for  her,  but  m^na  remains  with  Katcinas  until  father  brings  offerings. 
Maiden  returns  home,  and  next  day  she  goes  to  grind  com  and  sings  about  her 
adventures.  Yellow  Corn-Ear  maiden  hears  and  visits  her.  She  is  treated 
cordially,  and  they  grind  corn  together  as  formerly.  In  evening  they  go  to 
spring  for  water.  Yellow  Corn-Ear  maiden  notices  that  friend  uses  peculiar 
little  vessel  (given  her  by  Spider  Woman),  and  that  water  running  into  jug 
shows  different  colors  of  rainbow.  Friend  drinks  and  says  water  tastes  good. 
She  hands  jug  to  Yellow  Corn-Ear  maiden,  who  drinks  and  turns  into  bull- 
snake.  Friend  tells  her  to  remain  so,  takes  jug,  and  returns  to  village.  Bull- 
snake  maiden  later  on  goes  to  village  and  is  Icilled  by  her  parents,  who  do  not 
know  her.  Her  soul  goes  to  Skeleton  House,  and  ever  since  sorcerers  occasionally 
leave  their  graves  in  form  of  bull-snakes. 

28. — Journey  to  the  Skeleton  House. 

Youth  always  sits  on  edge  of  mesa  thinking  about  graveyard,  and  whether 
thos^  buried  there  are  living  somewhere.  He  gets  corn  meal  and  prays  to  sun 
for  information.  He  prays  four  days  and  sun  comes  and  gives  him  something 
to  eat,  when  he  sleeps  in  evening.  He  tells  parents,  and  that  when  sun  is  high 
up  they  are  to  work  on  him  that  he  may  wake  up.  In  evening  he  eats  medicine. 
He  dies  and  goes  to  Skeleton  house.  He  sees  trail.  On  north  side  he  descends. 
He  sees  somebody  whom  he  recognizes  and  who  asks  him  to  carry  him  four 
steps,  but  he  goes  on.  Woman  carrying  something  asks  him  to  take  burden 
from  her,  but  he  says  he  is  in  hurry.  Man  carrying  mealing  stone  asks  him  to 
take  it.  Then  he  runs  fast  and  comes  to  man  shaking  bell  very  loudly.  It  is 
Kwdnitaka,  who  explains  what  he  has  seen.  He  goes  on  and  sees  another 
Kwanitaka  ringing.  They  go  on  together  and  see  fire  in  deep  place  where 
wicked  ones  in  Oraibi  are  burned  and  come  out  as  smoke.  They  come  to  very 
dark,  deep  place  from  which  those  who  are  thrown  in  never  come  out.  Youth 
returns  to  first  Kwanitaka,  who  directs  him  to  village.  Here  he  finds  Kwanitaka, 
and  he  sees  chiefs  he  had  known  in  Oraibi  living  in  blossoms.  He  sees  all  kinds 
of  grass,  plants,  and  blossoms.  Kwdnitaka  tells  him  that  those  not  wicked  in 
Orafbi  will  come  there.  He  is  to  tell  his  parents  what  he  has  seen,  and  run  fast  as 
they  are  waiting  for  him.  He  runs  fast,  and  passing  again  all  those  he  had  seen 
before,  he  arrives  at  house  in  Oraibi  and  enters  body.  He  awakes.  When  they 
have  eaten,  he  tells  them  what  he  has  seen.  Young  man  wants  to  go  back  again. 
He  tells  parents,  and  at  night  takes  some  of  medicine.  He  sleeps,  but  when 
mother  brings  him  food  he  is  dead.  Father  goes  to  his  field,  and  Bdchro 
speaks  to  him  and  says  he  is  not  to  be  homesick  for  his  son.  Both  father  and 
mother  are  to  come  in  four  days.  They  go  to  field  and  Bachro  comes  again 
and  tells  them  not  to  be  homesick,  as  he  lives  well.  After  that  when  father  is 
walking  in  field  that  comes  there. 


290    Field  Columbian  Museum — ANTHROPOLbcY,  Vol.  VIII. 

29. — A  Journey  to  the  Skeleton  House. 

In  Shongopavi,  son  of  village  chief  often  sits  looking  at  graveyards  and 
wondering  whether  dead  continue  to  live  somewhere.  Father  cannot  tell  him, 
and  speaks  about  it  to  other  chiefs,  and  especially  to  village  crier.  They  say 
Badger  Old  Man  has  medicine  for  it.  They  send  for  Badger  Old  Man,  who 
says  he  has  medicine,  and  goes  for  it.  Next  day  young  man  is  dressed  as 
though  dead.  Badger  Old  Man  spreads  white  owa  on  floor,  and  tells  young 
man  to  lie  down  on  it,  and  places  medicine  in  his  mouth,  in  his  ears,  and  on 
his  heart.  Young  man  eats  medicine  and  "dies."  Then  he  sees  path  leading 
westward  to  Skeleton  House,  which  he  follows,  and  he  sees  one  sitting  in  inclos- 
ure  of  sticks  who  will  be  long  time  in  getting  to  Skeleton  House.  He  pro- 
ceeds westward  through  cactus  and  agave  plants,  and  arrives  at  steep  bluff. 
Chief  sitting  there  points  out  direction  of  house,  which  young  man  cannot  see 
for  smoke.  Chief  places  young  man's  kilt  on  ground,  places  him  on  it,  and 
throws  it  over  precipice.  Young  man  slowly  descends  on  kilt  as  if  flying  with 
wings.  On  arriving  on  ground  he  proceeds  and  comes  upon  Skeleton  Woman. 
She  tells  him  that  smoke  is  from  where  wicked  people  are  thrown  in  and  de- 
stroyed. He  goes  on  to  Skeleton  House,  where  Skeleton  people  assemble  to 
look  at  him.  They  ask  who  he  is,  and  then  take  him  to  Bear  Clan.  There  is 
ladder  up  to  house.  He  tries  to  ascend,  but  rungs  are  made  of  sunflower 
stems  and  first  one  breaks  as  he  steps  on  it.  He  stays  down  and  Skeletons 
bring  him  food.  They  laugh  when  he  eats,  as  they  eat  only  odor  and  steam  of 
food.  That  is  why  they  are  not  heavy,  and  why  clouds  into  which  dead  are 
transformed  can  float  in  air.  They  ask  what  he  has  come  for;  they  say  he 
must  go  back,  his  flesh  is  still  too  strong.  He  is  to  make  nakwdkwosis  for 
them  at  Soydl  Ceremony,  and  they  give  him  directions  for  wrapping  up 
women  when  they  die,  that  raindrops  may  fall  when  Skeleton  moves  through 
sky  as  clouds.  Young  man  sees  Skeletons  carrying  mealing  stones  on  backs, 
and  others  bundles  of  cactus,  as  punishment.  At  another  place  he  sees  chiefs 
who  had  been  good  in  this  world.  Young  man  returns.  At  bluff  he  mounts 
kilt  and  breeze  lifts  him  up.  He  sees  chief  again,  who  says  no  one  should 
desire  to  come  there,  it  is  not  good  or  light.  He  meets  no  one  on  return  home, 
and  as  he  enters  body  he  comes  to  life  again.  Badger  Old  Man  washes  and 
discharms  him.  He  is  fed,  and  then  tells  what  he  has  seen  in  much  same 
language  as  before.  He  adds  that  no  one  should  desire  to  go  to  that  place, 
because  people  are  living  in  light  here. 

30. — Skeleton  Woman  and  the  Hunter. 

Poor  youth  does  not  go  with  young  men  to  hunt  when  snow  on  ground. 
Older  men  in  kiva  ask  why  he  has  not  gone  on  hunt.  He  says  he  has  no  mocca- 
sins. They  make  him  pair  of  moccasins  and  some  leggings,  and  give  him  old 
blanket,  also  bow  and  arrows  and  some  throwing  sticks.  They  then  explain 
difference  between  rabbit  tracks  and  those  of  other  animals.  He  leaves  village 
and  finds  rabbit  tracks,  which  he  follows  for  long  distance.  Comes  upon  tired 
jack-rabbit,  which  he  kills.  On  returning  it  becomes  dark  and  youth  sees 
light  in  kiva,  where  is  pretty  woman.  She  invites  him  in.  He  sits  near  fire, 
and  she  gives  him  brain  of  corpses  and  flies,  which  he  pretends  to  eat.  She  is 
Skeleton  Woman.  He  gives  her  rabbit.  She  says  she  is  going  to  dance,  and 
when  she  is  through  they  will  sleep  together.     She  goes  to  another  room. 


March,  1905.     The  Traditions  of  the  Hopi  —  Voth.  291 

leaving  him  to  attend  to  fire.  He  sees  opening  of  kiva  closed  with  threads 
stretched  in  every  direction.  Woman  comes  again  dancing  and  singing,  and 
is  skeleton.  As  she  turns  around  youth  jumps  up,  runs  up  ladder  and  cuts 
strings  closing  opening,  and  runs  awaj'.  He  again  sees  light,  and  finds 
another  kiva  where  dancing  is  going  on.  He  enters  and  asks  dancers  to  hide 
him.  They  are  crickets.  They  rub  clay  over  his  body  and  he  dances  along. 
Skeleton  Woman  comes  and  asks  for  her  husband.  They  pretend  not  to  hear 
her,  but  she  enters  and  examines  dancers.  Youth  rushes  out  and  runs  towards 
village  pursued  by  Skeleton  Woman,  who  fails  to  overtake  him. 

31. — MAsAuwuu  Marries  a  Maiden. 

Beautiful  maiden  who  refuses  to  marry  is  visited  by  Masauwuu  as  hand- 
some young  man.  She  asks  who  he  is,  and  after  conversing  all  evening,  she 
promises  to  marn.'  him.  Next  morning  she  sends  tray  of  muhpiki  to  his 
grandmother.  She  gives  Mdsauwuu  quantity  of  rabbit  meat  for  maiden. 
Next  morning  he  comes  and  takes  her  to  his  grandmother's  house. 

32. M.iSAUWUU    AND    THE    HAnO    HuNTERS. 

Hano  go  hunting  rabbits  in  winter  towards  Sun  shrine.  They  kill 
many,  and  return  still  hunting.  Mdsauwoiu  hunts  during  night  and  sleeps  all 
day.  Hano  follows  cotton-tail,  which  jumps  down  just  where  Masauwuu  is 
sleeping.  They  follow,  making  great  noise.  Mdsauwuu  jumps  up  quickly  and 
runs.  Runs  against  rock  several  times  and  perforates  his  head  and  blood 
streams  down.  He  used  to  have  white  head,  but  now  has  bloody  head.  He 
has  much  game,  which  Hano  distribute,  and  proceed  home. 

33. — The  Two  YAyaponchatu  Trade  in  Oraibi. 

Long  ago  Ydyaponchatu  live  near  Oraibi.  They  are  like  skeletons,  white 
with  disheveled  hair,  and  wear  kilts  of  black  and  white  striped  cloth.  They 
understand  fire.  Oraibi  barter  by  putting  things  on  pile  in  kiva  and  sending 
round  to  different  kivas  to  trade  things  off.  Ydyaponchatu  send  two  to  trade 
for  native  tobacco.  They  go  to  kiva  and  let  down  bundles  of  broom  grass. 
They  make  Hopi  understand  what  they  want,  and  one  of  them  gets  tobacco. 
They  go  to  another  kiva,  and  other  one  trades  broom  grass  for  tobacco.  They 
are  happy,  and  in  village  smoke  tobacco. 

34. — The  KoHONiNo  Hunter. 

Kohonino  goes  hunting.  Shoots  mountain  sheep  and  follows  it  all  day. 
Shoots  it  again,  and  animal  tumbles  partly  down  bluff  and  dies.  Hunter 
climbs  down,  but  foot  slips,  and  he  rolls  over  ledge  where  animal  lying.  Both 
his  eyes  fall  out,  and  he  lies  unconscious.  Kohonino  in  village  keep  up  fire  all 
night  and  wait  for  return  of  young  man.  In  night  he  revives,  but  as  Skeleton. 
He  goes  to  village,  pitying  himself.  People  see  and  hear  him.  They  see 
skeleton,  and  all  flee  with  things  and  children.  Skeleton  takes  possession  of 
houses,  and  has  lived  there  ever  since.  Kdhonino  go  westward,  and  settle  in 
valley  near  Green  Bluff. 

35. — The  White  Corn-Ear  Maiden  and  the  Sorcerers. 

White  Corn-Ear  Maiden  refuses  all  offers  of  marriage.  Inhabitants  of 
kiva,  who  are  sorcerers,  decide  to  destroy  her.     Thev  make  wheel  of  feathered 


292    Field  Columbian  Museum  —  Anthropology,  Vol.  VIII. 

arrows,  one  of  which  is  poisoned.  Into  wheel  they  wrap  breath  of  maiden. 
Young  men  play  with  wheel  and  arrows  in  front  of  maiden's  house,  and  one  of 
them  wounds  her  foot  with  poisoned  arrow.  She  dies  at  night.  Sorcerers 
change  themselves  into  coyotes  and  other  animals,  and  after  burial  of  maiden 
approach  graveyard  imitating  sounds  of  animals.  Brother  of  maiden  is 
watching  her  grave,  and  sees  animals  approaching.  He  is  about  to  shoot  at 
them,  when  he  hears  them  speak.  They  have  old  wrappings  which  they  tear 
to  pieces,  that  people  may  think  coyotes  have  eaten  corpse.  Body  is  then 
disinterred  and  carried  off  on  back  of  gray  wolf.  Young  man  follows  them  to 
place  of  meeting.  He  hears  one  of  them  say  they  should  hurry  up,  and  he 
immediately  runs  back  to  village  for  help.  He  goes  to  war  chief,  who  promises 
assistance.  After  putting  on  war  costumes,  chief  goes  outside  and  whistles 
upwards.  Star  and  cloud  deity  comes  and  promises  assistance.  Chief  whistles 
again,  and  Hawk  comes  and  promises  to  go  with  them.  He  again  whistles, 
and  many  skeleton  flies  come  and  drink  his  spittle,  and  he  closes  his  hand  upon 
them.  They  all  go  to  sorcerers'  kiva  and  find  them  resuscitating  maiden. 
Old  man  takes  breath  wrapped  up  in  wheel,  puts  it  into  body,  and  mdna  revives. 
When  she  sees  herself  among  sorcerers,  she  cries  bitterly.  All  have  their  Hopi 
forms.  Old  woman  washes  and  dresses  maiden,  who  is  told  to  retire  and  lie 
down  on  bed.  She  seats  herself  on  couch  and  old  man  approaches  her.  Old 
warrior  just  then  releases  skeleton  fly.  Its  humming  attracts  attention,  and 
old  man  sees  it.  Hawk  rushes  into  kiva,  grabs  maiden,  and  carries  her  out  of 
kiva  on  his  back.  Brother  of  maiden  speaks,  and  when  old  man  sees  enemies 
in  kiva  he  challenges  them  to  contest  of  strength.  Fire  is  extinguished,  and 
sorcerers  shoot  small  dangerous  arrows  which  strike  warriors'  shields.  Fire  is 
rekindled,  and  when  warriors  are  seen  not  dead  they  are  challenged  to  show 
their  skill.  Fire  is  extinguished  again,  and  war  chief  liberates  bees  from  little 
sack,  and  they  sting  sorcerers  and  their  wives  and  children.  Old  man  begs 
warriors  to  desist,  and  then  star  and  cloud  deity  throws  lightning  which  tears 
them  to  pieces.  Warriors  return  to  village  and  deity  ascends  to  sky,  where  he 
finds  maiden  taken  there  by  Hawk.  Maiden  remains  there  for  some  time 
grinding  corn-meal,  and  then  Hawk  takes  her  to  earth  and  deposits  her  near 
Oraibi.  She  tells  parents  she  will  go  back  again,  but  when  she  dies  they  are 
not  to  wrap  her  up  and  tie  her  body.  She  disappears  several  times,  and  at 
last  she  fails  to  awake  one  morning.  They  treat  her  body  as  eagles  are  treated 
when  they  are  buried.  Her  brother  watches  grave  for  four  days,  but  it  is  not 
disturbed.  In  meantime  star  and  cloud  deity  has  restored  his  victims  to  life, 
but  as  punishment  has  mixed  up  parts  of  different  bodies,  that  they  should  be 
ridiculed  by  people.  Old  man  has  one  leg  of  woman,  and  so  on.  They  come 
to  village  and  are  laughing  stock  of  people.  Old  man  falls  down  ladder  of  kiva 
and  is  killed.  All  victims  meet  with  some  accident,  and  soon  all  are  dead. 
When  last  one  dead,  maiden  descends  from  sky  to  village  and  lives  long  while. 
She  finally  dies  and  goes  to  sky  to  live  with  war  chiefs. 

36. — Watermelon-Rind  Woman   (H5lokop5  Wuhti). 

Pretty  maiden  refuses  all  offers  of  marriage.  Grandmother  of  young  man 
called  Piwitamni,  because  he  patches  her  wrappers  and  blankets,  tells  him  to 
ask  hand  of  maiden  in  marriage.  He  refuses  because  he  is  poor,  and  his  blanket 
much  patched.  Grandmother  gives  him  two  fawns  and  tells  him  to  take  them 
to  maiden  at  certain  rock.     In  evening  he  goes  and  finds  maiden  pulverizing 


Makch,  1905.     The  Traditions  of  the  Hopi  —  Voth.  293 

some  rock.  She  sees  fawns  and  asks  for  them.  He  gives  her  fawns  and  she 
takes  them  home.  When  grandmother  hears,  she  tells  young  man  to  go  to 
maiden's  house,  and  if  parents  talk  good  to  bring  her.  In  evening  he  goes 
and  maiden's  parents  recognize  him.  Father  tells  daughter  to  fill  tray  with 
meal  and  go  along  with  young  man.  She  goes  with  him,  and  is  greeted  by 
grandmother,  who  after  they  have  eaten,  shows  her  small  room  with  very  poor- 
looking  couch  on  which  to  sleep.  Maiden  grinds  com  for  four  days,  but  there 
is  no  one  to  prepare  her  bridal  costume.  Grandmother  tells  grandchild  to  go 
and  cry  out  for  relatives  to  come  and  eat.  They  come  and  have  good  feast, 
after  which  they -give  bundle  containing  costumes.  In  morning  bride  goes 
home,  and  people  are  surprised  to  see  her  dressed  up  in  owa.  She  carries 
second  owa  and  belt  in  front  of  her,  and  goes  home  to  parents.  Afterwards 
Piwitamni  lives  with  wife,  and  is  always  poor.  He  proves  to  be  lazy.  His 
wife  has  to  live  partly  on  watermelon  rinds  thrown  away  by  others,  from 
which  she  derives  her  name.  Young  man  has  place  in  kiva,  but  he  has  little 
to  eat.  Only  one  old  man  sits  by  him  when  he  eats.  Others  laugh  at  him. 
He  tells  grandmother  that  one  man  says  he  will  feed  wife  with  good  food,  and 
then  take  her  away  from  him.  Next  day  old  man  who  sits  near  him  tells  him 
to  wait  until  others  have  done.  He  does  so,  and  he  goes  to  grandmother's 
house  and  brings  great  many  watermelons.  He  goes  again  and  brings  great 
deal  of  meat.  He  and  old  man  eat  together,  and  when  done  others  come  and 
take  what  is  left.  One  man  does  not  come,  and  then  says  they  will  bring  their 
wealth  to-morrow,  and  whoever  is  richest  shall  live  with  young  man's  wife. 
Next  day  they  go  for  their  possessions  and  fill  kiva.  Then  Piwitamni  goes  to 
grandmother's  house,  and  she  gives  him  great  many  sashes.  He  returns  and 
grandmother  gives  him  buckskins  in  great  quantities.  Next  time  she  gives 
him  bundle  of  large  buckskins,  so  that  he  is  very  rich.  Old  man  takes  all 
Piwitamni 's  things  to  his  wife.  Men  want  another  test,  and  next  day  go 
around  village  and  examine  corn  piles.  They  find  Piwitamni's  house  filled 
with  corn,  watermelons,  and  squashes,  so  he  is  ahead  of  them,  and  no  one 
dares  to  take  his  wife  from  him.  She  is  no  longer  called  Watermelon -Rind 
Woman. 

37. — The  Youth  and  Maiden  Who  Played  Hide  and  Seek  for  thejr 

Life. 

Oraibi  youth  going  to  watch  father's  fields,  passes  house  of  maiden.  She 
asks  if  she  may  go  with  him.  He  consents,  and  she  follows  him,  taking  piki 
rolls.  After  eating,  they  play  hide  and  seek.  Mana  hides  first  under  some 
iiyi,  and  youth  cannot  find  her.  Youth  then  hides  under  bush  of  pawihchoki, 
where  mana  finds  him.  Mana  pulls  out  tassel  of  cornstalk  and  crawls  into 
opening,  replacing  tassel.  Youth  hunts  through  corn-field  but  cannot  find  her. 
He  has  to  hide,  and  going  through  field  hears  Sun  calling  him.  Sun  throws 
down  rainbow  and  youth  climbs  to  Sun,  who  hides  him  behind  his  back. 
Mana  follows  his  tracks  and  is  puzzled.  Finally  she  presses  drops  of  milk  out 
of  breast,  examines  drops  in  her  hand,  and  sees  reflection  of  Sun  with  boy 
behind  him.  Youth  next  time  watches  which  way  mdna  goes  and  traces  her 
to  watermelon  patch,  but  he  cannot  find  her.  She  bursts  open  watermelon 
and  comes  out.  Youth  now  becomes  unhappy  and  goes  to  hide.  He  hears 
voice  and  sees  small  hole  by  side  of  small  cornstalk.  It  is  house  of  Spider 
Woman.     He  enters  and  she  spins  web  across  opening.     Mdna  tracks  him  to 


294    Field  Columbian  Museum  —  Anthropology,,  Vol.  VIII. 

edge  of  corn-field,  but  cannot  find  him.  She  takes  mirror  from  bosom  and 
sees  opening  of  Spider's  hole  reflected.  She  tells  youth  to  come  out,  and  he 
does  so  very  dejected.  Mdna  goes  to  hide  fourth  time.  She  crosses  water- 
melon patch,  goes  into  ditch,  and  turns  into  tadpole.  Youth  hunts  for  her 
and  being  tired,  drinks  from  ditch,  but  cannot  find  her,  and  tells  her  to  come 
out.  Mdna  emerges  from  water  and  tells  him  she  saw  him  drink.  Youth 
again  goes  to  hide,  and  Spider  Woman  tells  him  to  go  to  his  uncle  Ahfl  who 
lives  in  temporary  shelter.  He  goes,  and  Ahfl  pulls  out  loose  knot  from  corner 
pole,  into  which  he  puts  youth,  closing  up  opening.  Mana  hunts  for  him,  and 
reaches  shelter,  but  cannot  find  him.  She  wets  tips  of  fingers,  and  presses 
point  .of  forefinger  into  right  ear.  She  hears  youth  in  hiding-place,  and  tells 
him  to  come  out.  They  go  to  their  place  again,  but  then  they  return  to  shelter. 
Mana  digs  hole  close  to  corner  post,  and  saying  she  has  beaten  him,  she  tells 
youth  to  take  off  his  shirt  and  his  beads.  Then  she  grabs  him  by  hair,  bends 
him  over  hole,  and  cuts  his  throat  with  knife,  letting  blood  run  into  hole.  She 
closes  hole,  digs  another  to  north,  and  dragging  body,  buries  it  in  grave.  She 
takes  shirt  and  beads  with  her  home.  Parents  of  young  man  inquire  of  maiden 
if  she  knows  where  he  is.  She  says  she  does  not,  as  he  drove  her  away. 
Parents  have  killed  sheep,  but  eat  little,  and  flies  come  to  meat.  Woman  drives 
flies  off.  Fly  objects,  and  says  she  will  go  and  hunt  child  when  she  has  sucked 
meat.  Woman  tells  Fly  where  boy  went,  and  Fly  goes  to  field.  She  discovers' 
traces  of  blood,  and  opens  hole.  She  finds  grave,  and  sucking  all  blood  from 
first  opening,  ejects  it  into  body.  Heart  begins  to  beat,  and  soon  youth  rises 
up.  He  complains  of  thirst,  and  Fly  tells  him  to  go  to  ditch  and  drink.  After- 
wards they  return  to  house  of  parents.  Fly  tells  them  that  maiden  has  youth's 
shirt  and  beads,  and  that  he  is  to  go  for  them,  and  when  she  gives  him  shirt  he 
is  to  shake  it  at  her,  and  so  also  with  beads.  Fly  tells  youth  not  to  eat  piki 
rolls  maiden  will  offer  him.  He  goes,  and  mana  brings  food  which  he  declines. 
She  gives  him  shirt  and  beads,  and  he  shakes  them  at  her.  Fly  tells  parents  to 
go  to  mana's  house.  They  hear  noise  in  house.  Maiden  is  changed  into  Child- 
Protruding  Woman  and  dresses  in  white  owa  and  has  hair  tied,  but  face  and 
clothes  are  bloody.  Noise  continues,  and  deer,  antelope,  and  rabbits,  which 
are  costumes  of  slain  youths,  dash  out.  Mdna  tries  to  stop  them,  and  grabs 
last  one.  She  wipes  hands  over  her  person  and  rubs  it  over  face  of  antelope, 
etc.  She  tells  people  that  they  will  now  have  difficulty  in  hunting  animals, 
and  disappears  with  game.  Ever  since  she  has  lived  at  Little  Colorado  River. 
She  controls  game  and  hunters  make  prayer-offerings  to  her. 

38. — The  Maiden  Who  Stole  the  Youth's  Costume. 

Youth  wants  to  practice  running  and  grandmother  dresses  him  up.  She 
tells  him  that  on  returning  to  village  he  is  not  to  pass  house  of  dangerous 
maiden.  Next  day  he  again  runs,  and  when  he  ascends  to  village,  maiden  is 
standing  on  kiva.  She  says  he  is  beautifully  dressed  up  and  asks  him  to  let 
her  dress  in  costume  and  dance  for  him.  He  lays  off  costume  and  hands  it  to 
her.  She  dresses  tip,  dances  and  sings.  At  last  words  she  jumps  into  kiva 
through  opening,  closing  it  quickly,  and  tells  him  to  go.  Youth  goes  home 
and  grandmother  is  angry,  but  she  says  maiden  is  hungry  for  meat  and  he 
must  go  and  hunt.  After  eating  he  goes  hunting  and  kills  rabbit.  Grand- 
mother tells  him  to  take  rabbit  and  offer  it  to  maiden  if  she  will  dance  for 
him  again.     He  is  then  to  cover  opening  with  trap  door  quickly,  so  that  she 


March,  1905.    The  Traditions  of  the  Hon  —  Voth.  295 

cannot  get  back.  Youth  goes  and  maiden  dances  at  edge  of  kiya  opening, 
ready  to  slip  in  again.  She  sings  and  at  last  word  youth  throws  game  quite 
distance  from  kiva.  Maiden  rushes  for  it  and  youth  closes  opening.  Mana 
sees  she  is  defeated  and  lays  off  entire  costume.  Youth  takes  it  to  grand- 
mother, who  is  very  happy. 

39.,— The  Two  Pueblo  Maide.ns  Who  were  Married  to  the  Night. 

Two  sisters  refuse  to  marry.  Night  goes  and  asks  them  to  marry  him. 
They  consent  if  parents  are  willing.  Parents  are  willing  and  Night  comes 
next  evening  for  brides.  Outside  of  village  is  large  tray.  They  take  place 
on  tray  and  are  carried  through  air  to  gulch  where  Night  lives.  They  see  room 
with  bones  of  women  stolen  by  Night  in  village,  and  whom  he  has  thrown  there 
as  soon  as  they  become  pregnant.  Women  become  pregnant.  Younger  sister 
goes  to  lake  to  get  water  and  Prog  speaks  to  her.  He  tells  her  they  must  go 
home  that  night  by  trail  which  leads  to  their  home.  In  evening  sisters  go 
after  water  and  Frog  again  tells  them  to  go  home  by  trail.  They  travel  and 
see  Spider  Woman,  who  goes  with  them.  Next  day  Spider  Woman  sees  clouds 
and  says  they  will  overtake  them.  When  three  come  nearly  to  village,  clouds 
overtake  them  and  women  are  killed  by  lightning.  Elder  sister  is  delivered  of 
little  boy  and  younger  one  of  little  girl.  Children  live  and  nurse.  Mothers 
are  alive  during  night,  but  are  dead  during  day.  When  children  are  grown 
they  ask  about  father.  Mothers  tell  them  that  grandparents  Uve  in  vil- 
lage near,  but  that  they  are  bad.  They  contend  and  kill  any  one  who  is 
beaten,  and  who  cannot  guess  w^hat  is  in  something  hanging  on  top  of  ladder, 
which  is  little  turtle.  Children  start  and  mothers  ask  them  to  bring  them 
clothes;  and  say  that  if  grandparents  do  not  say  anything  they  also  will  go. 
Children  arrive  at  village,  enter  kiva,  and  sit  down.  When  asked  thej''  tell 
who  they  are.  When  they  have  eaten  they  have  to  play  game  and  boy  wins. 
The)'  are  then  asked  to  guess  what  "is  wrapped  up  at  top  of  ladder.  They 
equivocate  and  then  brother  says  little  turtle.  Grandfather  admits  they  are 
his  grandchildren  and  tells  them  to  kill  him.  They  refuse,  but  ask  for  some- 
thing. They  obtain  bow  and  arrows  and  clothes  and  then  clothes  for  mothers. 
They  say  mothers  will  come  if  nothing  is  said  to  them.  Children  return  to 
mothers.  After  evening  meal  all  dress  up  and  proceed  to  village,  all  abreast. 
They  ascend  ladder  and  women  call  out  and  receive  no  answer.  They  descend 
into  kiva  and  again  call.  They  do  this  three  times  and  grandmother  responds, 
immediately  two  children  and  two  grandchildren  fall  dead.  If  they  had  been 
quiet  once  more,  all  would  have  lived  together  happily. 

40. — How    Hiv6.\ATiTiWA    Defeated   the    Plan    of    his    Enemies. 

Young  men  try  to  win  affections  of  maiden  of  Orafbi  without  success. 
Poor  youth  with  patched  blanket  living  at  Achdmali  tells  grandmother  he  will 
try.  He  goes,  and  young  men  sitting  on  Snake  and  other  kivas  see  him  and 
smile.  Youth  talks  with  maiden  and  asks  her  to  marry  him.  She  promises  if 
parents  are  willing  and  he  says  he  will  fetch  her  to-morrow.  Grandmother  will 
not  believe  him,  but  next  evening  he  goes  and  brings  mdna  to  grandmother's 
house.  She  grinds  corn  four  days,  but  there  is  no  one  to  make  her  bridal 
costume.  Young  man  goes  hunting  and  brings  home  much  meat.  Next  morn- 
ing grandmother  washes  head  of  bride  and  then  goes  hunting  around.     She 


296    Field  Columbian  Museum  —  Anthropology,  Vol.  VIIL 

finds  nothing  in  rooms  on  north,  west,  and  south  sides,  but  on  coming  out  of 
room  on  east  side  she  brings  complete  bridal  costume.  She  dresses  up  bride, 
sprinkles  road  of  corn  meal,  and  sends  her  home  to  her  parents.  Inhabitants 
of  Snake  and  Ndshabe  kivas  are  angry  at  young  man  and  plan  how  to  kill  him. 
They  decide  to  make  raid  on  Navaho.  Grandmother  hears  of  it  through 
father  of  young  wife,  who  is  inhabitant  of  Snake  kiva.  She  tells  young  man 
to  send  his  wife's  little  sister  to  Snake  kiva  to  call  father  to  breakfast.  In 
morning  she  goes  to  kiva  for  father  and  adds  that  in  four  days  there  will  be 
war.  Next  day  she  repeats  this,  saying  there  will  be  war  in  three  days.  On 
third  day  she  says  to-morrow  there  will  be  war.  Men  make  bows  and  arrows 
all  day.  Next  morning  she  says  there  will  be  war  that  day.  Navaho  approach 
village  and  attack  men  in  fields.  Men  of  village  descend  to  meet  them.  Hiy6n- 
atitiwa  and  father-in-law,  well  armed,  go  to  old  woman's  house.  She  goes  into 
different  rooms  and  calls  for  Puma,  Bear,  Wild  Cat  and  Wolf.  Hopi  meet 
Navaho,  who  ask  where  Hiy6natitiwa  is.  While  talking  young  man  and  father- 
in-law  descend  mesa,  accompanied  by  four  animals.  Animals  rush  on  Navaho, 
who  are  nearly  all  killed,  and  also  Hopi  who  have  planned  raid  to  get  youth 
out  of  way  and  steal  his  wife. 

41. — The  Shongopavi  Maiden  Who  Turned  into  a  Dog. 

In  Shong6pavi  lives  a  handsome  youth  whom  all  maidens  ask  for.  Bad- 
looking  maiden  grinds  coarse  meal,  puts  it  into  tray  and  sings  while  throwing 
it  to  chfro  birds.  In  evening  birds  assemble  at  mdna's  house  and  after  that 
mdna  always  feeds  them.  Youth  also  makes  tray  and  hands  it  to  maidens 
saying  that  who  opens  it  shall  get  him.  No  one  can  open  it.  Tray  comes  to 
bad-looking  maiden  and  Spider  Woman  tells  her  to  sing.  So,  secretly  singing, 
maiden  opens  it  and  owns  youth.  Pretty  maidens  are  sad  and  angry.  Youth 
takes  maiden  to  his  house.  His  mother  bathes  her  and  she  becomes  pretty. 
They  make  her  bridal  costume  and  she  goes  home,  youth  following.  They 
sleep  there  twice,  and  second  time  she  does  not  get  up.  Mother  of  maiden 
goes  and  tells  them  to  get  up.  Maiden  has  turned  into  dog,  which  jumps  down 
and  runs  away. 

42. — The  Blind  Man  and  the  Lame  Man. 

Earthquake  at  Oraibi  frightens  people  and  all  run  north.  Blind  man 
asks  cripple  for  information.  They  call  to  each  other  to  come  over  and  finally 
■  blind  man  takes  stick  and  feels  his  way  to  cripple's  house.  Cripple  suggests 
that  they  also  flee,  blind  man  to  carry  cripple  on  his  back  and  cripple  to  show 
way.  Thus  they  follow  others.  Elk  meets  them  and  cripple  wonders  what 
it  is.  From  his  description  blind  man  concludes  it  is  elk.  They  have  bow 
and  arrow,  and  cripple  suggests  that  blind  man  shall  shoot  it,  cripple  to  aim 
for  him.  Blind  man  shoots  and  kills  elk.  They  have  nothing  with  which  to 
skin  animal  or  cut  meat,  but  they  dig  eyes  out  with  arrow.  They  make  fire 
and  place  eyes  on  it.  Eyes  get  hot  and  burst  with  great  report.  They  jump, 
and  lame  man  can  walk  and  blind  man  can  see.  They  remain  awake  all  night 
lest  they  should  become  lame  and  blind  again.  In  morning  they  follow  tracks 
of  people  and  find  them  in  timber.  People  return  to  Orafbi,  those  two  taking 
lead. 


March,  1905.     The  Traditions  of  the  Hopi  —  Voth.  297 

43. — Big  Head  and  Goat  Horn. 

Big  Head  and  Goat  Horn  are  friends,  but  live  so  far  apart  in  Oraibi  they 
do  not  often  visit  each  other.  Once  Goat  Horn  visits  friend  and,  after  eating, 
he  goes  home,  telhng  friend  he  must  visit  him  sometime.  Big  Head  goes  and 
stays  night  with  friend.  In  morning  he  kills  goat,  cuts  it  in  two,  and  gives 
friend  half.  Big  Head  takes  it  with  him,  and  that  is  reason  why  Hopi  when 
they  kill  goat  cut  it  up. 

44.— KaVUSHKAVUWNOM    and    SHOVfVIOUN^iM. 

Two  Oraibi  women  are  great  friends.  They  meet  returning  from  getting  water 
and  Shovfviounom  asks  Kaviishkavuwnom  what  she  is  getting  water  to  cook 
Latter  says  dish  of  young  squashes,  and  asks  friend  to  visit  her.  Shovfviou- 
nom goes  home,  prepares  some  huriishuki  and  takes  it  to  house  of  friend,  who 
has  prepared  young  squashes.  While  eating  they  converse,  and,  after  visiting 
awhile,  Shovfviounom  returns  home.  Next  day  when  returning  from  spring 
she  meets  friend,  who  asks  her  what  she  is  getting  water  to  cook.  Shoviviou- 
nom  says  Tav6chona,  and  asks  friend  to  visit  her.  On  return  Kaviishkavuw- 
nom  prepares  some  hunishuki  and  proceeds  to  house  of  friend,  who  prepares 
rabbit  meat.  They  eat  and  converse  until  sun  goes  down.  Then  Kaviishkav- 
uwnom  returns  home. 

45. — How   THE   Children    of   PivAnhonkapi   Obtained   Permission   to 

Catch  Birds. 

Children  living  at  Hukovi  and  at  Pivdnhonkapi  go  to  spring  to  trap  birds. 
They  are  angry  with  each  other.  Hukovi  children  tell  others  they  will  not 
trap  birds  there,  but  that  they  can  if  they  give  them  something.  Children  from 
Pivdnhonkapi  go  and  get  food,  which  they  give  to  children  from  Hukovi. 
After  that,  children  from  both  villages  always  catch  birds  there. 

46. — The  Jug  Boy. 

In  Hdno  handsome  woman  makes  earthen  jug.  She  tramples  clay  so 
that  it  spurts  all  around.  She  bears  child  which  is  earthen  jug  having  little 
boy  inside.  Child  grows  to  be  young  man.  Tells  grandfather  he  wants  to 
go  hunting.  Grandfather  makes  him  bow  and  arrows  and  ties  them  to  jug 
handles.  He  also  ties  food  and  burden  band  to  jug.  Grandfather  carries  jug 
from  village  and  leaves  it,  after  telling  him  about  rabbit  tracks.  Jug  youth 
finds  tracks  and  follows  them.  Chases  rabbit,  which  jumps  down  into  wash. 
Jug  youth  also  jumps  and  bursts  in  two,  and  Hopi  comes  out.  He  takes 
burden  band  and  bow  and  arrows  and  follows  rabbit,  which  he  shoots.  He 
kills  four  rabbits,  which  he  carries  home.  Mother  and  grandfather  are  happy, 
and  with  his  assistance  live  there. 

47. — The  Crow  as  a  Spirit  of  Evil. 

Crow  lives  on  mesa  where  sun  shrines  are  located  near  Orafbi.  He  watches 
people  plant  com  in  valley  and  sees  who  plants  com  first.  When  com  begins 
to  have  ears.  Crow  goes  first  there.  Crow  also  impersonates  sickness.  He 
influences  bad  people  so  that  they  get  sick  and  some  die.  He  despoils  people 
in  other  ways,  some  beginning  to  steal.     Good  people,  whose  heart  is  not  strong 


298    Field  Columbian  Museum  —  Anthropology,  Vol.  VIII. 

are  thus  turned  into  bad  people.  Some  one  else  tries  to  counteract  doings 
of  Crow,  but  Hopi  do  not  know  who  he  is  or  where  he  lives.  He  is  not  so 
strong  as  Crow.  When  Hopi  are  Under  influence  of  Crow,  other  power  makes 
itself  felt  by  sudden  shock. 

48. — The  Maiden  and  the  Coyote. 

Young  men  bring  flowers  to  beautiful  rnaiden  of  Oraibi,  but  she  refuses 
them.  Yellow  Cloud  chief  of  north  hears  about  it,  takes  yellow  bridal  outfit 
and  offers  it  to  maiden,  but  she  refuses  it.  Then  Blue  Cloud  chief  of  west  takes 
blue  bridal  outfit  and  offers  it  to  maiden  without  success.  White  Cloud  chief 
of  east.  Black  Cloud  chief  from  above,  and  Gray  Cloud  chief  from  below  each 
tries  his  luck,  but  all  fail.  Rain  Deity  in  far  south  hears  story.  He  paints 
and  dresses  up  like  Katcina  and  proceeds  to  Oraibi.  Maiden  is  favorably 
impressed  with  him  and  promises  to  ask  her  parents  to  give  her  to  him  in  four 
days.  Parents  offer  no  objection.  Coyote  Old  Man,  hearing  maiden  has 
accepted  Rain  Deity,  determines  to  win  her.  He  travels  south  and  captures 
Macaw,  which  maiden  accepts  as  present.  During  night  he  goes  to  house  of 
Rain  Deity  and  steals  his  costume  and  ornaments.  Next  morning  he  dresses 
up  and  paints  like  Rain  Deity  and  proceeds  to  house  of  maiden,  who,  thinking 
it  is  her  lover,  goes  with  Coyote  Old  Man  to  his  house.  She  soon  discovers 
mistake  and  is  very  unhappy.  When  Rain  Deity  awakes  he  misses  costume. 
He  follows  tracks  to  house  of  maiden  and  then  to  house  of  Coyote,  where  he 
finds  her.  He  returns  home  very  angry.  Young  men  of  village  hear  and  go 
to  kill  Coyote.  He  manages  to  escape  unhurt  and  from  distance  makes  defiant 
gesture  at  pursuers.  Rain  Deity  afterwards  strikes  Coyote  dead  with  light- 
ning.    Maiden  returns  to  her  home,  but  leads  life  of  lewdness. 

49. — Ch6rzhukiqolo  and  the  Eagles. 

There  is  family  consisting  of  father,  mother,  two  daughters  and  son.  Son 
always  hunts  eagles  and  takes  care  of  them  and  does  not  assist  father  in  field 
work.  He  captures  two  eagles  and  goes  to  find  food  for  them.  Girls  angry 
and  beat  eagles  and  then  go  with  mother  to  field.  They  lock  up  house  and 
hide  key.  Young  man  returns  and  eagles  tell  him  what  sisters  have  done. 
They  tell  him  to  dress  up  and  that  they  want  to  go  where  family  is.  So  he 
decorates  himself  and  mounts  on  eagles'  back.  Eagles  ascend  and  young  man 
sings  song.  They  come  near  field  and  sisters  recognize  brother.  Eagles  descend 
and  parents  ask  them  to  leave  son,  but  they  soar  out  of  sight  after  circling 
four  times.  Family  at  once  go  home  mourning.  Eagles  fly  to  their  home, 
through  opening  in  sky,  whence  they  come  down  in  response  to  prayers  of 
Hopi  and  hatch  their  young  in  this  world.  Eagles  deposit  young  man  on 
high  bluff  and  leave  him  there  because  his  sisters  had  beaten  them.  Wren 
appears  jumping  up  and  down  edge  of  bluff.  He  speaks  to  Wren,  but  receives 
no  answer.  Black  Spider  comes,  having  been  informed  by  Wren,  and  pities 
him.  Spider  goes  and  brings  him  two  small  downy  turkey  feathers  to  keep 
him  from  getting  cold.  In  morning  Wren  comes  again  and  makes  ladder  down 
narrow  crack  to  ground  with  its  feathers,  which  it  pulls  out,  leaving  itself  en- 
tirely naked!  having  kept  only  its  bill.  Young  man  follows  Wren  down  ladder 
and  reaches  ground.  Wren  replaces  feathers  in  body,  and,  after  directing 
young  man  where  to  go,  leaves  him.      He  comes  to  place  and  hears  voice  of  • 


March,  1905.    The  Traditions  of  the  Hopi  —  Voth.  399 

Spider  Woman,  who  invites  him  in.  She  enlarges  opening  and  he  enters.  She 
asks  him  to  live  with  her  and  gives  him  small  piece  of  doughy  mush  and  half 
a  nut.  She  tells  him  to  take  small  quantity.  As  he  eats  it  increases  in  his 
mouth.  After  eating,  Spider  Woman  makes  him  ball  of  pitch  and  hair.  In 
morning  young  man  runs  southward  kicking  ball.  He  comes  to  small  lake 
and  kills  little  bird  for  Spider  Woman.  She  is  pleased  and  says  bird  will  last 
them  several  months.  Next  day  he  brings  home  two  birds  and  on  third  day 
large  number  of  birds,  and  Spider  Woman  says  they  can  now  eat  meat  and 
no  longer  suck  it.  On  fourth  day  he  goes  westward  from  lake  to  see  who  it  is 
Spider  Woman  has  told  him  is  dangerous.  He  kicks  ball  before  him  and  all 
at  once  it  disappears.  It  has  dropped  into  kiva.  Some  one  from  ^vithin  tells 
him  to  come  in.  He  sees  ball  lying  north  of  fireplace.  Man  in  kiva  is  Hdsoh-. 
kata  and  has  eyelids  hanging  down  on  breast.  They  play  tot<51ospi  and  Hdsoh- 
kata  beats  twice.  He  tells  young  man  to  lie  down  outside  of  entrance  of  kiva 
and  ties  his  hands  and  feet.  Spider  Woman  goes  to  look  for  him  and  finds 
him  tied.  She  goes  home  to  bring  him  two  fuzzy  turkey  feathers.  On  return 
she  calls  her  people,  and  animals  of  prey  come.  She  tells  them  she  wants  them 
to  go  and  take  grandchildren  from  Hdsohkata  and  gamble  with  him.  While 
Hdsohkata  is  laughing  at  young  man,  rescuers  arrive  at  kiva.  Spider  Woman 
takes  cup  game.  Mole  proceeds  under  ground.  Spider  Woman  tells  Hdsoh- 
kata  they  have  come  to  gamble  with  him.  She  puts  four  gaming  cups  on 
north  side  of  fireplace.  By  aid  of  mole,  who  is  under  floor  and  pushes  little 
ball  under  cup,  they  beat  Hdsohkata,  who  tells  them  to  take  young  man  along. 
Spider  Woman  finds  ball,  which  disgusts  Hdsohkata,  and  he  challenges  them  to 
another  trial.  If  they  can  pull  out  a  certain  amount  of  brush,  he  will  consider 
himself  beaten.  Mole  hears  and  gnaws  off  biggest  roots  of  brush.  They  pull 
out  so  much  that  Hdsohkata  considers  himself  beaten.  He  tells  them  to  take 
all  he  has.  There  are  many  objects  in  kiva  he  has  taken  away  from  his  victims. 
They  take  everything,  and  then  Bear  grabs  him  and  tears  out  his  heart.  Wolves 
tear  his  corpse  to  pieces  and  devour  it.  Animals  do  so  still,  and  this  is  why 
Hopi  hunt  and  kill  them.  Spider  Woman  sends  animals  away  and  takes  grand- 
child home  with  her.  Wren  finds  out  that  young  man's  parents  are  longing 
for  him  and  tells  Spider  Woman.  She  says  that  next  day  she  will  go  with 
him.  They  go  to  opening  through  which  eagles  brought  him.  Spider  Woman 
places  sticks  around  it  and  spins  much  web.  Young  man  mounts  her  back 
and  they  descend.  They  strike  earth  close  to  field  of  his  parents.  He  starts 
to  parents'  home.     They  recognize  him  at  last,  and  all  are  united  once  more. 

50. — The  Hawk  and  the  Child. 

Navaho  living  east  of  Orafbi  steal  Hopi  boy.  They  make  him  work  and 
give  him  little  to  eat,  so  that  he  becomes  emaciated.  Navaho  have  great 
gathering  and  leave  boy  behind.  Hawk  pities  him  and  carries  him  on  his 
back  to  bluff.  Hawk  then  swoops  down  on  Navaho  camp  and  grabs  little 
boy  of  wealthy  Navaho,  tears  clothes  from  child,  and  then  drops  him.  He 
takes  costume  to  little  boy  and  then  grabs  another  Navaho  boy  and  takes 
his  moccasins.  Navaho  are  much  frightened  and  disperse  in  all  directions. 
Hawk  gets  boy  firewood  and  fire  and  some  rabbit  meat,  which  boy  roasts  and 
eats.  He  stays  four  days  in  Hawk's  house.  Then  Hawk  takes  him  on  his 
back,  and,  after  circling  round  Navaho  camp  number  of  times,  flies  with 
child  to  village  of  Orafbi. 


300    Field  Columbian  Museum  —  Anthropology,  Vol.  VIIL 

51. — MuYiNGWA,  Two  Children,  and  the  Humming-Bird. 

Orafbi  people  have  nothing  to  eat,  as  it  does  not  rain  for  five  years.  All  go 
away,  leaving  little  boy  and  girl  in  village.  Brother  makes  for  sister  little  bird 
from  pith  of  sunflower  stalk.  She  plays  with  it,  and,  throwing  it  upwards,  it 
becomes  Humming-bird  and  flies  away.  Next  morning  bird  flies  into  house 
and  enters  opening  in  wall.  Boy  puts  hand  into  opening  and  finds  little  com 
ear  placed  there  by  bird.  They  roast  and  eat  it.  Next  day  bird  returns  with 
larger  corn  ear,  and  so  it  does  for  four  days.  On  fifth  day  it  does  not  bring 
any  com  and  boy  draws  bird  forth  from  opening,  in  form  in  which  he  had 
made  it.  Little  girl  throws  it  upwards  and  bird  flies  away.  It  sits  upon  rock, 
looks  southward,  and  detects  cactus  plant  with  single  red  blossom.  Bird  flies 
towards  plant  and  removing  it  finds  opening  under  it.  Entering  opening  it 
is  in  kiva,-  where  grass  and  herbs  are  growing.  At  north  end  is  another  opening 
through  which  bird  passes  to  second  kiva,  where  is  com  with  pollen.  Bird 
finds  opening  into  third  kiva,  where  are  grass,  herbs  and  com  of  all  kinds. 
Here  lives  Mdyingwa,  god  of  Growth  and  Germination.  Mdyingwa  asks  why  he 
is  going  about.  Bird  flies  on  his  arm  and  tells  him  condition  of  things  at 
Orafbi,  and  asks  him  to  come  out  and  look  after  things.  He  says  children  are 
hungry.  M65ringwa  tells  him  to  take  what  he  wants.  Bird  takes  roasting 
corn  ear  and  carries  it  to  opening.  Children  are  thankful  to  bird  and  ask  it 
to  hunt  their  parents.  It  flies  north  and  finds  father  and  mother  of  children. 
They  are  much  emaciated.  Man  asks  bird  to  procure  them  some  food.  It 
flies  away  and  tells  children  about  parents.  They  ask  it  to  bring  them  some- 
thing to  eat,  and  bird  flies  away.  Mtiyingwa  ascends  to  first  kiva,  and  it 
rains  little  about  Orafbi.  In  four  days  he  ascends  to  next  kiva,  and  it  again 
rains.  He  ascends  to  third  kiva  and  it  rains  considerably  around  Orafbi. 
After  four  days  more  he  emerges  from  last  kiva  and  finds  grasses  and  herbs 
growing.  Parents  of  children  and  others  return.  Children  grow  up  and  become 
village  chiefs  and  owners  of  Orafbi. 

52. — The  KalAtoto  who  Wished  to  have  Hair  on  his  Head. 

Kaldtoto  often  visits  Orafbi  to  find  something  to  eat  among  refuse.  Chil- 
dren tease  him  and  snap  their  fingers  against  his  head  so  that  he  nearly  dies. 
He  then  retires  to  house.  He  wonders  how  he  can  get  hair  on  his  head  like 
children,  and  goes  to  timber  and  gets  some  pitch.  He  goes  to  village  to  hunt 
for  hair  and  finds  some  on  piles  of  refuse.  Next  morning  he  puts  pitch  on  his 
head  and  hair  on  it.  He  visits  village  again  and  children  recognize  him.  They 
notice  smell  of  pitch  and  take  little  sticks,  with  which  they  scrape  it  off  his 
head  and  chew  it.  He  gathers  up  hairs  which  they  had  thrown  away  and  returns 
home.  Next  day  he  goes  to  timber  and  finds  cactus,  juice  of  which  he  puts  on 
his  head  and  pastes  hair  to  juice  when  nearly  dried.  He  goes  again  to  village  and 
children  again  try  to  remove  head  covering,  but  they  find  it  is  not  pitch. 
Towards  evening  he  goes  home  and  then  dried  jtiice  cracks  and  falls  off  with 
hair.  He  tries  pitch  again  and  puts  it  on  evening  before  dance  in  village, 
pasting  new  hair  to  it.  He  sleeps  well,  but  pitch  has  become  warm  during 
night  and  adheres  to  floor  on  which  he  has  been  sleeping.  He  tries  to  rise, 
but  cannot,  and  dies  of  hunger. 


March,  1905.    The  Traditions  of  the  Hopi  —  Voth.  301 

53. — The  Child  who  Turned  into  an  Owl. 

In  Shupaul^vi  child  cries  bitteriy  and  mother  beats  it.  She  tells  it  she 
will  throw  it  out  to  the  owl  and  drag?:  child  out  of  house.  Large  Owl  conies 
and  carries  child  off  on  his  back.  He  takes  child  to  cave,  where  his  children 
are  living  nicely.  Then  mother  no  longer  hears  crying.  She  comes  and  looks 
for  child,  but  it  has  gone.  In  morning  she  hunts  for  it,  but  cannot  find  it. 
Men  going  after  wood,  on  passing  Owl's  cave,  hear  singing.  They  look  up 
and  in  cave  see  child  which  has  feathers  and  white  spots  of  owl  appearing  all 
over  body,  and  eyes  becoming  yellow.  On  return  to  village  they  tell  what 
they  have  seen.  Parents  of  child  proceed  with  men  to  place.  Men  climb  up 
to  cave  and  take  child.  Owl  tells  them  to  keep  child  locked  in  room  four  days 
and  let  it  out  on  fourth  day  when  sun  rises.  It  will  then  be  Hopi.  If  door 
is  opened  sooner,  child  will  remain  Owl  and  go  back.  They  take  child  to 
village  and  lock  it  up  in  room.  Father  watches.  After  first  day  mother  is 
anxious  to  open  door,  but  father  forbids.  When  it  begins  to  be  light  after 
third  night,  she  opens  door  and  out  rushes  Owl,  which  rises  up  and  flies  to  place 
it  has  come  from. 

54. — The  Children  and  the  Lizards. 

Man  from  Wdlpi  goes  to  attend  dance  at  Shong6pavi.  He  sees  children 
hunting  lizards  and  shooting  arrows  at  them.  Proceeding,  he  hears  voice 
and  sees  little  lizards  sitting  and  making  peculiar  sounds.  He  watches  them 
running  around  and  playing  with  each  other.  Man  has  lost  so  much  time  he 
returns  and  relates  that  he  has  not  seen  dance,  but  has  watched  children  hunt- 
ing and  singing  song,  which  is  forever  afterwards  called  Mish6ngnovi  Song. 

55. — The  Rooster,  the  Mocking-Bird,  and  the  Maiden. 

Beautiful  maiden  persistently  refuses  all  offers  of  marriage.  Chief  of 
north  brings  her  bundle  of  presents,  which  she  looks  at,  but  returns  bundle, 
saying  she  does  not  want  it.  Rooster  goes  as  handsome  youth  to  maiden  who  is 
pleased  with  him.  Tells  him  to  remain  over  night  and  return  in  four  days, 
and  then  she  will  go  to  his  house.  On  third  day  Mocking-bird,  who  has  heard 
about  Rooster,  goes  and  asks  maiden  to  marry  him.  She  promises  to  marry 
him  and  speaks  to  mother  about  it.  Rooster  has  seen  Mocking-bird  going 
upon  mesa,  and  he  also  goes  same  day  to  house.  They  have  altercation  and 
agree  to  have  contest  in  three  days  to  see  who  knows  most  about  making 
light.  Rooster  goes  in  search  of  assistance.  While  resting  near  bdho  shrine, 
somebody  tells  him  to  come  in.  He  enters  and  finds  many  maidens.  He 
is  seated  and  given  shelled  com  to  eat.  He  goes  on  his  journey  until  he 
comes  to  large  rock  with  opening.  He  crows  repeatedly  and  door  opens.  He 
enters  and  finds  many  roosters  and  chicken  men,  women,  youths  and  maid- 
ens. After  he  has  been  fed,  they  ask  what  he  has  come  for.  He  tells  them 
about  maiden  and  of  his  contention  about  light.  They  promise  to  try  and  do 
something  for  him,  but  that  Mocking-bird  understands  something  and  has 
assistance  of  Kwdtokwuu.  In  evening  they  sing  and  crow  all  night.  After 
third  crow,  yellow  dawn  appears,  and  after  singing  two  more  songs  sun  rises. 
Chief  says  they  have  accomplished  it  right  and  that  rooster  can  go  hoem 
without   fear.     He  returns  running  very  fast.     He  is  again  fed  by  maidens. 


302    Field  Columbian  Museum  —  Anthropology,  Vol.  VIII. 

They  tie  dry  corn-husks  to  his  tail.  As  he  runs  they  rattle,  and  as  he  is  scared 
he  runs  very  fast.  Next  day  he  walks  through  village  and  then  notifies  Mock- 
ing-bird to  come  that  night  and  watch  him.  In  evening  Mocking-bird  goes 
to  Rooster's  house,  and  Kw^tokvvuu  goes  to  his  house.  Rooster  sings  all  night, 
and  when  he  has  nearly  done  Mocking-bird  slips  away  and  notifies  Kwdtokwuu, 
who  spreads  his  large  wings  across  eastern  sky,  completely  covering  up  dawn. 
Rooster  crows  after  singing  last  two  songs,  but  it  does  not  become  light,  so  he 
has  failed.  Mocking-bird  flies  away  and  sun  soon  comes  up.  In  evening 
Mocking-bird  invites  Rooster  to  come  and  watch  him.  He  sings  and  whistles  all 
night,  and  after  last  two  songs  sun  rises.  Maiden  marries  Mocking-bird.  She 
bears  two  children,  boy  and  girl.  Boy  is  child  of  Rooster  and  girl  of  Mock- 
ing-bird. Women  since  then  said  to  be  children  of  Mocking-bird,  and  that 
is  why  they  talk  and  jabber  so  much.  Men  are  considered  children  of  Rooster 
and  that  is  why  they  are  so  gentle  and  docile. 

56. — The  Toad  and  the  Snow  Katcinas. 

Son  of  Toad  Woman  goes  to  village  to  listen  to  Snow  Katcinas  practice 
their  singing.  He  wears  robe  of  wildcat  skin,  as  is  customary  among  young 
men.  On  eighth  day  Toad  Womafi  washes  his  head  with  suds.  When  sun 
rises,  he  puts  on  robe  and  cap  of  skin  and  goes  to  village.  He  paints  his  face. 
Children  laugh  at  his  funny  cap.  Nobody  gives  him  food,  but  old  man  tells 
children  to  take  him  to  ant  hill.  When  he  has  eaten  many  ants,  he  goes  back 
to  plaza  and  attends  dance  all  day,  enjoying  himself.  As  he  leaves  village 
in  evening,  children  follow,  having  red  piki.  He  asks  for  some.  They  give 
him  very  little,  which  he  takes  to  his  mother,  and  she  is  happy. 

57. — The  Locust  that  Came  to  Life  while   Being  Roasted. 

Many  locusts  live  in  valleys  around  Oraibi.  Children  capture  many, 
which  women  roast  in  pots  with  salt  water.  Young  men  used  to  hunt  jack- 
rabbits,  and  cotton-tail  rabbits,  but  prefer  to  hunt  locusts.  While  old  woman 
is  stirring  locusts  in  pot,  one  of  them  becomes  alive,  sings  song  about  locusts 
being  meat  instead  of  rabbits,  while  slbwly  crawling  up  stirring  stick.  Woman 
replies  to  it  and  locust  flies  away  with  hissing  sound. 

58. — The  Coyote  and  the  Turtles. 

Coyote  hunts  near  place  where  turtles  live  in  river.  Turtle  has  little 
baby,  whom  it  leaves  asleep  when  others  go  hunting  food.  Little  turtle  awakes 
and,  nobody  being  there,  it  cries  and  comes  out  of  water.  It  finds  tracks  and 
follows  them  for  some  distance,  but  cannot  find  any  one  and  cries  bitterly. 
Coyote  hears,  hunts  it  up,  and  asks  what  it  is  singing.  Little  turtle  says  he  is 
not  singing,  he  is  crying.  Coyote  asks  why  he  is  crying.  Little  turtle  tells 
him,  and  he  then  threatens  to  eat  turtle  if  he  does  not  sing  again.  Little 
turtle  refuses  and  says  if  Coyote  eats  him  he  will  live  in  his  body.  Coyote 
then  threatens  to  throw  him  in  water  and  little  turtle  asks  him  not  to,  as  he 
would  drown.  Coyote  takes  little  turtle  and  slings  him  into  water.  Little 
turtle  then  swims  around  and  laughs  at  him.  Coyote  threatens  to  kill  turtle's 
mother.  He  meets  turtles  on  way  back  to  water  and  tries  to  seize  one.  it 
draws  its  head,  feet,  and  tail  into  shell  and  Coyote  cannot  hurt  it.     He  jumps 


March,  1905.     The  Tr.xditions  of  the  Hopi  —  Voth.  303 

toward  others  with  same  result,  and  then  leaves  them  in  disgust.  Turtle 
mother  finds  cactus,  which  child  eats.  He  then  tells  mother  of  his  adventure 
\vith  Coyote.     Mother  laughs  and  is  very  happy. 

59. — The  Water  Serpent  and  the  Coyote. 

Water  Serpent  and  Coyote  are  great  friends.  Water  Serpent  is  still  young, 
but  he  is  so  long  that  when  he  visits  Coyote  and  coils  up  he  fills  kiva.  He  invites 
Coyote  to  visit  him.  Coyote  meditates  how  he  can  fill  kiva  of  Water  Serpent 
and  tells  him  tail  will  become  long.  He  gets  large  bundle  of  cedar  bark,  makes 
bark  pliable  and  wraps  it  with  yucca  leaves.  He  then  pulls  out  wool  and 
pastes  it  to  cedar  bark,  so  that  it  looks  like  tail.  He  then  fastens  false  tail  to 
his  own.  In  morning  he  goes  to  Water  Serpent's  kiva,  which  is  well  filled  with 
his  tail.  When  he  leaves  he  asks  Snake  to  visit  him  again.  W'hen  he  comes 
to  his  kiva  he  unfastens  tail.  He  puts  it  on  again  when  he  sees  friend  coming. 
Snake  arrives  and  has  grown  so  much  he  cannot  get  into  kiva  with  Coyote's 
tail.  Coyote  goes  out  and  sits  near  kiva  opening  conversing  with  Snake  inside. 
Coyote  becomes  very  cold  and  angry  with  Snake  for  staying  so  long.  He 
determines  to  get  even  with  friend  and  makes  another  long  addition  to  tail. 
On  very  cold  day  he  goes  again  to  visit  his  friend.  He  enters  kiva  and  fills 
entire  kiva  with  tail.  Snake  goes  outside  and  becomes  very  cold  and  then 
very  angry  Coyote  stays  so  long.  Finally  Coyote  says  he  must  go,  and  while 
he  is  dragging  his  tail  after  him  up  ladder  Snake  goes  in  and  shoves  end  of 
Coyote's  tail  into  fire.  When  Coyote  is  near  his  kiva  he  looks  around  and  sees 
smoke  and  fire.  He  thinks  Hopi  have  set  grass  on  fire  to  drive  him  away.  He 
runs  away  and  reaches  timber,  but,  seeing  this  burning  after  awhile,  he  runs 
to  Little  Colorado  River  and  jumps  in.     He  is  drowned. 

60. — The  Coyote  and  the  BAlolookong  (Water  Serpent). 

Bdlolokong  goes  to  Coyote's  kiva,  which  he  fills  entirely,  so  that  Coyote 
has  to  go  outside.  Coyote  is  angry  and  makes  large  artificial  tail,  which  he 
fastens  to  his  own.  He  visits  Balolookong  and  tail  fills  kiva.  Bdlolookong  has  to 
go  outside  and  when  Coyote  leaves  sets  artificial  tail  on  fire.  Grain  is  set  on 
fire  and  Coyote  runs  away  and  finally  reaches  Little  Colorado  River,  in  which 
he  is  drowned,  as  in  No.  59,  but  here  he  jumps  into  river  because  fire  on  tail 
reaches  his  natural  tail. 

61. — B.4l6l6okongwuu  and  the  Coyote. 

L6l(k)kong  goes  to  visit  his  friend  Coyote  and  is  so  long  he  fills  kiva. 
Coyote  gives  him  juniper  berries  to  eat.  He  invites  Coyote  to  visit  him  and 
leaves.  Coyote  thinks  he  will  pay  off  his  friend  and  makes  artificial  tail  of 
cedar  bark  and  yucca  leaves,  which  he  fastens  to  his  own  tail.  He  goes  to  his 
friend's  house  and  fills  whole  kiva  with  his  long  tail.  They  eat  corn-pollen. 
They  talk  together  until  evening  and  then  Coyote  goes  home.  When  his  tail 
is  nearly  unwound,  Lol6okong  sets  fire  to  it.  Tail  sets  grass  on  fire.  When 
tail  is  nearly  consumed,  Coyote  reaches  kiva  and  begins  to  think  that  his  friend 
has  so  treated  him  and  becomes  very  angry  with  L6l6okong. 

62. — The  Coyote  and  the  Frog. 
Coyote  goes  to  see  his  friend  Frog.     He  is  raided  by  dogs  and  jumps  down 
mesa,  but  is  not  killed..    After  he  has  drank  much  water.  Frog  suggests  that 


304    Field  Columbian  Museum  —  Anthropology,  Vol.  VIIL 

they  sit  down.  Coyote  asks  Frog  to  dance  for  him  and  Frog  jumps  into  deep 
water.  He  comes  up  with  mouth  wide  open.  He  is  pregnant.  He  tells 
Coyote  to  draw  him  out.  Coyote  grasps  him  by  arms  and  throws  him  on 
ground.  Frog  bursts  and  tadpoles  swarm  around  him.  Frog  dies.  Coyote 
starts  off  home.  People  see  him  and  try  to  capture  him.  Rain  and  hail  storm 
comes  up  and  Coyote's  hole  is  filled  with  water.  He  tries  to  find  shelter,  but 
hail  stones  are  so  heavy  they  kill  him. 

63. — The  Coyote,  the  Bat,  and  the  Humming-Bied. 

Coyote,  Bat,  and  Humming-bird  are  friends.  Bat  and  bird  visit  Coyote, 
who  always  has  plenty  of  meat,  which  they  enjoy.  Bat  thinks  he  will  invite 
his  two  friends,  but  is  worried  as  to  what  he  will  give  them  to  eat.  He  goes 
in  evening  to  Oraibi,  thinking  some  one  may  have  forgotten  to  take  in  meat 
that  is  drying,  but  finds  none.  He  returns  home  discouraged,  but  goes  again 
and  finds  open  window,  through  which  he  gets  into  house,  and  carries  home 
piece  of  tallow.  He  afterwards  gets  more  tallow  and  some  meat  and  some 
salt.  He  determines  if  his  friends  ask  where  he  got  food  to  say  from  Badger. 
In  morning  he  invites  bird  and  Coyote  to  visit  him.  They  go  and  at  noon 
Bat  prepares  meal.  His  friends  enjoy  food  and  ask  him  where  he  got  it.  He 
says  Badger  gave  him  it.  They  say  nothing,  but  on  way  home  talk  matters 
over  and  agree  that  Bat  is  deceiving  them.  Bird  visits  Coyote  in  evening. 
They  talk  about  food  and  agree  that  Bat  must  have  stolen  it  in  Oraibi.  They 
conclude  they  will  song-tie  him  and  start  to  make  song.  During  night  Coyote 
finishes  song  and  in  morning  he  goes  to  bird's  house  and  sings  song.  They 
practice  it  until  they  both  know  it.  Bird  invites  Bat  in  evening  and  fetches 
Coyote.  Bird  proposes  to  have  song  and  they  all  stand  in  line.  Bird 
begins  song.  Coyote  chimes  in  and  Bat  sings  best  he  can,  but  soon  finds  out 
that  joke  is  being  played  on  him.  He  stops  singing,  tells  them  they  have 
song- tied  him  and  that  it  ends  their  friendship.  They  disperse  and  never 
become  friends  again. 

64. — The  Coyote  and  the  Humming-Bird. 

Coyote  and  Humming-bird  both  have  children  and  are  good  friends.  Coy- 
ote goes  to  place  where  is  refuse  of  village  to  look  for  pieces  of  skin,  and  bird 
goes  to  place  close  by  and  buries  himself,  his  bill  only  protruding.  Coyote 
comes  and  thinks  bill  is  needle  and  pulls  at  it.  Bird  says  it  is  his  bill  and 
laughs  at  Coyote.  They  go  to  bird's  house  and  converse.  In  evening  Coyote 
goes  home,  inviting  bird  to  visit  him  to-morrow.  Next  morning  bird  goes 
to  Coyote's  house,  first  hunting  worms.  Near  house  she  sees  something  pro- 
truding from  ground  and  thinks  it  is  gourd  jug.  She'puUs'at  it  and  Coyote 
says  it  is  his  snout.  Coyote  feeds  friend  on  juniper  berries,  Coyote  eating 
some.     After  talking  awhile  bird  returns  home. 

65. — How  the  Coyote  was  Deceived  by  the  Wren. 

Coyote  Woman  has  four  children  for  whom  she  hunts  mice  and  other  little 
animals.  She  goes  to  spring  after  water  for  children,  which  she  brings  in  her 
mouth.  Once  when  she  returns  from  spring  with  mouth  full  of  water,  she  sees 
Wren  jumping  from  one  rock  to  another,  singing.  Coyote  laughs  and  spills 
water.     She  goes  again  to  spring  and  on  return  again  laughs  at  Wren  and 


March,  1905.    The  Traditions  of  the  Hon  —  Voth.  305 

spills  water.  She  tells  Wren  that  she  is  going  again  for  water  and  that  if 
Wren  is  still  doing  that  on  her  return  she  will  devour  him.  While  Coyote 
is  gone  Wren  slips  out  of  his  skin  and  dresses  up  stone  with  it  so  that  it  looks 
like  Wren.  Wren  himself  slips  under  rock  and  when  Coyote  returns  begins 
to  sing.  Coyote  laughs  and  spills  water.  He  is  very  angry  and  grabs  stone 
dressed  as  bird  and  crushes  it.  She  breaks  all  her  teeth  so  that  blood  streams 
from  her  mouth.  She  runs  back  to  spring  to  wash  her  face  and  sees  bloody 
face  staring  at  her.  She  runs  to  another  spring  and  is  scared  away  m  same 
manner.  She  visits  several  other  springs  with  same  result,  and  then  rushes 
westward  to  Grand  Carton.     She  jumps  into  canon  and  perishes. 

66. — The  Aahtu  and  the  Coyote. 

Aahtu  are  playing  in  cedar  timber  and  singing.  When  through  with  song 
they  throw  their  eyes  on  tree  and  on  again  singing  song  eyes  return  to  their 
sockets.  Coyote  comes  and  asks  what  they  are  doing.  They  tell  him  that 
when  eyes  are  not  clear  and  they  are  thrown  away  in  that  manner  they  become 
clear  again.  Coyote  says  one  of  his  eyes  is  not  clear  and  he  will  join  them. 
He  throws  his  eyes  on  tree  with  others  at  last  word  of  song.  They  sing  again 
and  all  eyes  except  those  of  Coyote  return.  Little  birds  all  laugh  at  him  and 
say  eyes  will  not  return  as  he  is  bad.  Coyote  is  angry  and  leaves  them.  He 
can  find  nothing  to  eat  and  soon  dies. 

67. — The  Coyote  and  the  Turtle-Dove. 

Turtle-dove  cuts  her  hand  while  rubbing  out  seed  from  tassels  of  kwdkwi 
grass.  It  bleeds  profusely,  and  while  she  moans  Coyote  approaches.  He  asks 
if  she  is  singing  and,  when  she  says  she  is  crying,  he  tells  her  to  sing  again  or 
he  will  devour  her.  Dove  sings  again  and  Coyote  imitates  her  and  runs  away. 
He  stumbles  over  rock  and  falls  down.  He  loses  song  and  goes  back  to  Turtle- 
dove. He  makes  her  sing  song  again.  He  runs  back  singing,  but  again 
stumbles  and  falls,  and  again  returns.  Turtle-dove  goes  away  and  leaves  stone 
resembling  her  in  place  where  she  has  been  sitting.  Coyote  says  he  has  again 
fallen  and  forgotten  song.  He  threatens  to  devour  Turtle-dove  if  she  does 
not  sing.  Receiving  no  reply  he  grabs  what  he  believes  to  be  Dove,  but  finds 
it  is  stone.  He  breaks  all  his  teeth  and  blood  streams  from  his  mouth.  He 
runs  back  and  comes  to  spring  Toriva.  As  he  puts  mouth  to  water  he  sees 
bloody  face  staring  at  him  and  runs  away.  He  goes  to  several  other  springs, 
in  which  he  sees  same  reflection  and  dares  not  drink.  Finally  he  runs  to 
Orafbi,  where  is  place  where  no  one  lives.  He  puts  his  snout  into  water  and  is 
just  about  to  drink  when  he  discovers  skeleton  staring  at  him  from  water. 
He  is  very  angry  and  tears  up  rocks  about  spring,  but  is  so  exhausted  he  falls 
down  and  dies. 

68. — The  Coyote  and  the  Blue  Jays. 

Coyote  has  wife  and  five  children,  for  whom  he  hunts  rabbits.  He  chases 
little  cotton-tail  rabbit,  which  runs  into  hole  which  he  cannot  enter.  Badger 
comes  along  and  Coyote  asks  him  to  get  rabbit  out  for  him.  Badger  does  and 
Coyote  runs  home  with  it.  Little  Coyotes  wrangle  over  rabbit,  tear  it  to  pieces, 
some  getting  nothing  and  remaining  hungry.  Next  morning  Coyote  and  wife 
go  in  search  of  food.     Wife  enters  woods  and  hears  Blue  Jays  in  tree.     They 


3o6    Field  Columbian  Museum  —  Anthropology,  Vol.  VIII. 

are  dancing  and  ask  her  to  join  them.  She  says  she  would  like  to,  but  cannot 
get  up  there.  Blue  Jays  put  some  of  their  wings,  tails  and  feathers  on  her 
legs.  She  ascends  and  dances  with  them.  Then  they  fly  away,  Coyote  with 
them,  and  alight  on  another  tree.  This  they  repeat  three  times.  They  then 
fly  up  into  air,  and  when  very  high  they  surround  Coyote  and  tear  out  all 
feathers  they  h^e  loaned  him.  Coyote  falls  to  earth  and  dies.  Coyote  hunts 
for  his  wife,  but  dogs  pursue  him  and  he  goes  back  to  children,  who  now  have 
no  mother.  Coyote  afterwards  hunts  food  alone  for  children,  and  this  is  why 
so  many  coyotes  look  out  for  food  alone. 

69. — The  Coyote  and  the  Eagle. 

Coyote  seeing  Eagle  stand  on  one  foot,  asks  him  why  he  does  so.  Eagle 
says  he  has  cut  one  leg  off.  Coyote  inquires  how  Eagle  did  it.  Eagle  tells 
him  to  lay  leg  across  stone  and  strike  on  it  with  sharp  stone  and  it  will  come 
ofif,  adding  that  it  does  not  hurt.  Coyote  does  as  told.  Eagle  lowers  second 
leg,  stretches  out  his  wings,  laughs  at  Coyote,  and  then  flies  away.  Coyote 
limps  away,  crying. 

70. — The  Coyote  and  the  Red  Eagle. 

On  Coyote's  returning  from  hunt  one  hot  day,  he  finds  his  children  very 
thirsty.  They  are  still  very  young.  He  goes  to  Toriva  for  water,  which  he 
gets  in  his  mouth.  On  returning  he  sees  Eagle  dancing  on  one  leg.  Coyote 
laughs  and  spills  water.  He  runs  back  to  spring  and  again  fills  mouth  with 
water,  which  he  again  spills  through  laughing  at  dancing  Eagle.  He  is  angry 
and  goes  to  cedar  timber  to  get  some  pitch.  He  goes  again  to  Toriva  and, 
after  drinking,  fills  his  mouth  and  pastes  it  up  with  pitch.  He  again  sees 
Eagle  dancing  and  again  laughs,  but  he  does  not  spill  water.  He  finds  his 
children  sleeping  nicely  and  pours  water  into  their  mouths,  but  they  do  not 
awaken.  They  are  dead.  He  is  angry  and  goes  to  kill  Eagle,  who  flies  away, 
and  shows  that  he  has  two  legs. 

71. — The  Coyote  and  the  Turkeys. 

Coyote  and  Turkey  are  great  friends  and  both  have  children.  Coyote  goes 
to  Turkey's  house  and  admires  figures  on  little  turkey's  feathers.  Turkey 
mother  says  she  baked  children  and  ate  their  meat,  but  did  not  break  any 
bones,  which  she  put  into  tray  and  waved  up  and  down,  singing  song,  and  then 
threw  bones  outside  and  children  got  alive  again  beautifully  figured.  In 
morning  Coyote  gets  wood  and  makes  oven  very  hot.  Then  he  throws  all 
little  Coyotes  in  and  plasters  oven  up.  In  evening  he  takes  them  out  thoroughly 
baked,  eats  meat,  but  does  not  hurt  bones,  which  he  gathers  into  basket. 
During  night  Turkey  mother  sends  her  children  away  to  San  Francisco  Moun- 
tains. She  rolls  up  small  blankets  and  places  them  on  floor  to  make  them  appear 
as  sleeping.  Then  she  follows  children.  When  sun  comes  out  Coyote  takes 
tray  containing  children's  bones,  waves  it  up  and  down,  singing  song,  and 
throws  bones  away.  Nothing  comes  alive  and  only  bones  are  there.  He  is 
very  angry  and  runs  very  fast  to  friend's  house.  He  jumps  on  beds  and  grabs 
at  young  turkeys,  but  nobody  is  there.  He  hunts  tracks  of  turkeys,  who 
have  arrived  at  Little  Colorado  River.  They  cross  it  and  little  turkeys  are 
very  tired  and  mother  leaves  them  and  runs  ahead  to  San  Francisco  Mountains. 


March,  1905.    The  Traditions  of  the  Hopi  —  Voth.  307 

She  tells  turkeys  that  Coyote  is  following  them  and  two  very  strong  Turkey 
men  run  towards  place  where  mother  has  left  children.  Coyote  is  chasing 
little  turkeys  and  is  just  about  to  take  one  when  Turkey  men  come,  grab  little 
ones  and  run  away  with  them  on  their  backs.  Coyote  says  he  is  hungry  and 
wants  to  eat  them,  but  they  do  not  listen  to  him.  He  returns  home  hungry, 
but  dies  before  he  gets  there. 

72. — The  CnfRO  and  the  Coyote. 

Coyote  walking  about  sees  Chiros  dancing  and  singing.  He  wants  to 
dance  and  Chiros  give  him  feathers,  making  him  wings  and  tail  and  putting 
small  feathers  into  his  body.  They  dance  and  sing  again,  Coyote  with  them, 
and  then  they  fly  upward  very  high.  Now  they  crowd  around  Coyote  and 
take  away  their  feathers.  Coyote  falls  to  earth  and  dies.  Chiros  laugh  at 
him  and  are  pleased  that  he  is  dead. 

73. — The  Coyote  and  the  Porcupine. 

Coyote  goes  to  visit  his  friend  Porcupine.  After  talking  long  time  Porcu- 
pine tells  Coyote  to  build  fire.  He  makes  large  fire  and  then  Porcupine  draws 
small  pointed  stick  frorn  his  hair,  and  thrvists  it  into  his  nose.  Blood  and  fat 
drops  out  on  fire  and  is  roasted.  He  hands  it  to  Coyote  to  eat.  They  converse 
until  evening,  and  as  Coyote  leaves,  he  invites  Porcupine  to  A^sit  him  next 
day.  Porcupine  goes  next  morning  to  his  friend .  Coyote  has  pointed  stick 
thrust  into  his  hair.  At  noon  Porcupine  lights  fire.  Coyote  pulls  out  stick, 
bends  over  fire  and  pokes  nose  with  stick.  Blood  mixed  with  fat  comes  out, 
covers  fire  and  won't  stop.  Finally  Coyote  becomes  exhausted  and  falls  down. 
Porcupine,  thinking  Coyote  dead,  laughs  and  goes  home.  Coyote  revives  and 
next  morning  he  goes  to  attack  friend.  Porcupine  sees  blood  on  his  nose  and 
tells  him  he  thought  he  had  died.  Coyote  accuses  him  of  having  bemtched 
him  and  says  he  is  going  to  devour  him.  Porcupine  expostulates  with  Coyote, 
who  finally  quiets  down.  They  live  together  again  as  friends,  Coyote  thinking 
he  will  have  chance  to  take  revenge  on  Porcupine. 

74. — The  Coyote  and  the  Badger. 

Coyote  and  Badger  are  great  friends.  Orafbi  are  cleaning  out  spring  and 
maidens  take  food  and  place  it  near  rock.  Coyote  watches  people  as  they  eat 
and  envies  them.  Next  day  Coyote  hears  criers  announce  another  spring 
cleaning.  He  goes  to  Badger's  house  and  tells  him.  He  suggests  that  they 
take  part  in  eating.  Badger  follows  Coyote  to  his  house,  from  which  Badfrer 
begins  to  dig  hole  towards  where  food  is.  After  Badger  has  gone  little 
way  he  turns  round.  Coyote  thinks  he  is  turning  back  and  goes  for  mole. 
Mole  returns  with  Coyote  and  rapidly  digs  hole  underground.  Badger  follows 
enlarging  hole,  and  Coyote  scratches  out  loose  dirt.  Mole  continues  hole  to 
rock  and  while  Hopi  are  at  work  he  reaches  food  and  hands  it  to  Badger  and 
Badger  to  Coyote,  who  carries  it  to  his  house.  When  Hopi  are  through  with 
work,  chief  sends  maidens  for  food.  They  go  to  rock  and  find  food  gone. 
Coyote,  Badger  and  Mole  divide  food,  on  which  they  live  for  some  time.  After- 
wards Coyote  visits  Badger,  who  has  cut  into  small  pieces  some  lolrtokyongs  and 
roasted  them.  Coyote  eats  food  with  relish  and  asks  Badger  where  he  got  it. 
He  replies  that  he  opened  his  side  and  took  fat  from  his  intestines.     He  shows 


3o8    Field  Columbian  Museum  —  Anthropology,  Vol.  VIII. 

Coyote  knife  with  which  he  opened  body,  and  says  it  does  not  hurt.  Coyote 
takes  knife  and  invites  Badger  to  visit  him  to-morrow.  When  he  has  gone, 
Badger  laughs  and  calls  him  Fool  Old  Man.  Next  morning  Coyote  cuts  into 
his  abdomen  with  knife  and  blood  runs  out  profusely.  He  takes  hold  of  fat 
and  pulls  at  it,  but  becomes  exhausted,  falls  over  and  dies.  When  Badger 
arrives  he  finds  Coyote  dead. 

'75. — The  Badger  and  the  Coyote. 

Coyote  and  Badger  are  friends.  Badger  goes  to  visit  Coyote,  who  gives 
him  juniper  berries  to  eat.  They  converse  until  evening,  when  Badger  goes 
home,  inviting  Coyote.  He  catches  rabbit  and  in  morning  roasts  it.  Coyote 
comes  and,  after  conversing.  Badger  brings  forth  roasted  rabbit,  cuts  it  up 
and  invites  friend  to  eat.  They  enjoy  meal  and  again  converse.  In  evening 
Coyote  goes  home,  friend  wishing  him  happy  journey. 

76. — The  Badger,  the  Coyote,  and  the  K6honino  Maiden. 

Badger  and  Coyote  are  great  friends.  Coyote  has  found  place  where 
Kohonino  maiden  has  died  and  when  hunting  together  one  day  Coyote  suggests 
that  they  shall  revive  her.  They  find  maiden's  bones,  which  they  place  in 
heap,  and  Badger  covers  with  his  black  kilt.  That  maiden  may  have  flesh  and 
color  he  sends  Coyote  to  get  grass  and  red  paint,  which  he  wets  with  water 
Coyote  gets  from  spring.  Badger  then  makes  Coyote  go  away,  as  otherwise 
maiden  will  not  revive.  Badger  sings  and  passes  paint  over  bones  and  grass 
several  times  and  maiden  is  alive.  She  asks  what  he  wants,  and  he  calls  Coyote. 
She  is  willing  to  go  home  with  them.  On  the  way  Coyote  covets  mdna,  but 
Badger  is  not  willing  and  says  she  is  to  be  their  clan  sister.  Coyote  is  still 
anxious  to  have  maiden  and  bites  her  in  calf  of  leg.  Badger  expostulates 
with  him  and  maiden  falls  down  and  dies  again.  Badger  takes  body  on  his 
back  to  bury  her  and  Coyote  follows.  Badger  asks  why  he  follows  and  Coyote 
goes.  He  comes  again  while  Badger  is  digging  grave  and  they  bury  maiden 
and  return  home.  They  stay  at  Coyote's  house  that  night.  In  morning 
Badger  goes  home,  inviting  friend  to  visit  him  next  day.  As  he  goes  home 
he  thinks  how  he  shall  kill  Coyote.  He  kills  four  bull-snakes,  which  he  cuts 
into  short  pieces  and  puts  pieces  in  drying  pot.  The  snakes  are  fat.  He  then 
makes  hurushuki.  Coyote  comes  and  they  commence  to  eat  right  away. 
Coyote  asks  what  it  is  that  tastes  so  good.  Badger  says  he  did  not  know  what 
to  set  before  him,  so  he  opened  his  abdomen,  took  his  entrails  out  and  roasted 
them,  and  his  abdomen  closed  up  again.  In  proof  he  shows  abdomen  with 
little  scratch  he  has  made  on  it.  Coyote  believes  him  and  says  he  will  do  that, 
too.  He  asks  Badger  to  visit  him  in  morning  and  borrows  knife  and  pot.  In 
morning  Coyote  puts  pot  on  fire,  opens  abdomen  with  knife  and  paws  and  en- 
trails drop  out.  He  takes  hold  of  large  intestine  and  drops  dead.  Badger 
comes  and  finds  friend  dead.  He  takes  fat  from  Coyote  and  returns  to  his 
house.  He  spreads  fat  on  ant  hill  near  and  ants  move  away.  This  is  why 
ants  do  not  remain  where  coyote  fat  is  placed  and  that  Coyote  fat  is  used  for 
ant  bites. 


March,  1905.    The  Traditions  of  the  Hopi  —  Voth.  309 

77. — The  Coyote  and  the  K6kontu-Maidens. 

Coyote  sees  Kdkontu  grinding  com  and  singing.  They  talk  with  him  and 
then  come  out  and  go  to  steep  bluff.  Here  they  play,  running  up  and  jumping 
down  large  tree  and  bluff.  Coyote  joins  them  and  climbs  tree.  He  jumps 
down  and  lands  forcibly  on  ground,  killing  himself.  Kdkontu  laugh  at  him 
and  go  home  leaving  him  dead. 

78. — The  Coyote  and  the  Grasshoppers. 

Sparrow-hawk  eats  all  gfrasshopper  children.  Their  parents  mourn  loss. 
Coyote  comes  along  and  tells  Grasshopper  mother  she  is  singing  nicely  and 
asks  her  to  sing  to  him.  She  says  she  is  crying  for  her  children,  but  Coyote 
threatens  to  devour  her  if  she  does  not  sing  to  him.  She  sings  and  Coyote 
runs  away  singing  song.  He  stumbles  over  rock  and  loses  song.  He  returns 
to  place  where  he  left  Grasshopper  woman,  and,  seeing  stone  resembling  her 
which  she  had  put  in  her  place,  he  tells  it  to  sing  again.  Receiving  no  reply, 
he  grabs  stone  and  breaks  teeth.  He  hunts  for  food,  but  cannot  eat  it,  as  he 
has  no  teeth,  and  finally  perishes  with  hunger. 

79. — The  Coyote  and  the  Grasshopper. 

Grasshopper  and  Coyote  are  great  friends.  Grasshopper  has  children 
and  big  field.  At  planting  time  he  tells  wife  others  are  going  to  help  him 
and  she  is  to  put  up  good  deal  of  food.  She  prepares  food  and  jug  of  water. 
These,  with  seeds.  Grasshopper  takes  on  back  and  goes  to  field.  He  waits  in 
kisi  he  has  built  until  nearly  noon,  but  nobody  comes.  Then  he  eats  food 
and  goes  to  field  and  plants  all  alone.  Afternoon  is  very  hot.  He  returns  to 
kisi,  drinks,  and  lays  down  to  rest,  leaning  feet  against  side.  Coyote  comes 
and  asks  why  he  is  lying  that  way.  Grasshopper  says  he  is  tired  and  he  is 
afraid  kisi  will  fall  on  him.  Coyote  lays  down  beside  friend,  also  leaning  his 
hind  feet  against  booth.  Grasshopper  jumps  up  and  says  he  will  get  more 
water.  He  picks  up  jug  and  goes  home,  and,  as  he  is  planning  mischief  against 
his  friend,  he  tells  children  to  go  to  their  uncle  Deer.  Coyote  waits  until  he 
is  tired.  He  jumps  up  without  booth  falling.  Says  Grasshopper  has  lied  and 
that  he  will  go  and  eat  up  his  children.  He  goes  to  house  of  friend  and  finds 
it  closed.  He  follows  tracks  to  house  of  Deer  and  asks  if  grasshopper  has 
come  with  his  family.  He  wants  Deer  to  get  them  out,  but  Deer  tells  Coyote 
to  come  in  himself.  He  hesitates,  but  at  last  goes  down  ladder  and  sees  two 
strong  Deer  standing.  As  he  steps  down  into  deeper  portion  of  kiva,  one  Deer 
picks  him  up  with  horns  and  throws  him  towards  hatchway.  As  he  falls,  other 
Deer  does  same,  and  so  they  keep  it  up  until  he  is  dead.  Grasshoppers  then  go 
and  scatter  over  country. 

80. — The  Three  Maidens  and  the  Coyote. 

Three  maidens  live  with  father  and  mother  in  Oraibi.  Coyote  longs  for 
maidens  and  tells  grandmother.  She  tells  him  to  go  to  village  and  if  he  sees 
bow,  arrow  quiver,  red  yarn,  blue  yarn,  leggings,  blue  shirt  and  red  stone  ochre, 
to  bring  them.  He  goes,  finds  things  and  takes  them  to  grandmother.  She 
dresses  him  up  and  puts  ochre  on  his  face.  He  goes  to  maidens,  whose  father 
has  put  stone  trap  east  of  Coyote's  house.  At  balance  is  some  rabbit  meat. 
Coyote  presses  towards  meat,  pulls  at  it,  trap  shuts  and  he  dies  there.     Maidens 


3IO    Field  Columbian  Museum  —  Anthropology,  Vol.  VIII. 

going  home  in  evening  see  him  caught  and  laugh  when  they  see  arrow  quiver. 
They  go  home  and  tell  father,  who  says  he  will  go  there  to-morrow.  In  morning 
he  goes  and  finds  Coyote  caught.  He  carries  him  to  field,  skins  him,  and  hangs 
up  his  skin  as  watching  flag. 

8i. — How  THE  Coyotes  Had  a  Katcina  Dance. 

Coyote  sees  Katcinas  have  dances  and  processions.  Coyote  calls  to  friends, 
Coyotes,  and  they  come  from  all  sides.  He  says  they  will  have  Katcina  dance 
and  tells  them  to  go  to  village  and  bring  feathers,  and  they  go  and  hunt  things, 
which  they  bring  to  Coyote's  kiva.  They  prepare  Katcina  costumes.  In 
morning  Coyotes  go  to  places  where  Katcinas  dress  up  and  all  go  to  Coyote's 
house,  where  Katcinas  have  dance.  That  day  Oraibi  have  Coyote  hunt. 
While  Coyotes  are  still  dancing,  Oraibi  close  in  upon  them.  Their  costumes 
prevent  their  running  fast  and  all  are  killed,  but  Coyote  and  family,  who  have 
not  put  on  costume  or  mask.     Hopi  laugh  and  return  to  village. 

82. — The  Coyote  and  his  Prey. 

Coyote  has  children  somewhere.  He  hunts  for  food  and  kills  rabbit.  He 
does  not  want  to  eat  alone,  and  calls  it  out  from  bluff.  From  different  quarters 
come  different  colored  Coyotes,  and  he 'tells  them  they  will  eat  together.  They 
tear  rabbit  to  pieces  and  devour  it  quickly.  That  is  why  Coyote  never  eats 
prey  alone. 

83. — The  Bull-Snake  and  the  Tuchvo   (Wren). 

Children  find  nest  of  Ttlchvos  on  bluff.  Bull-snake  has  also  discovered 
nest.  Snake  is  discovered  by  bird,  who  feels  secure  and  sings  jokingly  at  snake. 
Snake  is  angry  and  tries  to  climb  up.  He  falls  back  three  times,  but  fourth 
time  he  reaches  mouth  of  opening  in  which  is  nest.  He  enters,  coils  up  in  nest, 
and  devours  four  little  ones.  He  remains  in  nest  four  days  and  then  crawls 
on  bluff  and  coils  up.  Old  bird  flies  about  bewailing  loss  of  brood.  Snake 
begins  to  exert  charm  on  bird  by  strong  inhalations.  Bird  is  drawn  nearer 
and  nearer  towards  snake  on  each  inhalation,  although  when  it  exhales  bird 
tries  to  escape.  Finally  it  is  drawn  by  strong  inhalation  close  to  snake's 
mouth  and  then  snake  devours  its  victim. 

84. — The  Snakes  and  the  Locusts. 

Rattlesnakes  have  kiva.  During  summer  they  run  about  as  rattlesnakes, 
but  in  winter  they  are  Hopi,  their  snake  skins  hanging  on  pegs  on  wall  of  kiva. 
One  winter  it  snows  very  heavily.  Around  house  of  locusts,  who  live  at  Tdvan- 
ashavi,  where  is  deep  opening  in  earth,  there  is  no  snow,  but  elsewhere  it  is 
very  deep.  It  remains  so  long  many  Hopi  freeze  to  death.  Snake  chief  sends 
Sand  Rattlesnake  to  see  what  their  fathers  at  Trtvanashavi  have  to  say  about 
it.  He  becomes  tired  and  cold,  so  he  returns.  Bull-snake  goes,  and  he  also 
returns.  Racer  then  goes,  and  finally  reaches  place,  and  finds  no  snow  quite 
distance  around.  It  is  warm  and  grass  and  many  flowers  grow.  He  enters 
kiva  and  locusts  give  him  food.  They  play  flutes  in  ceremony,  and  that  is 
why  it  is  so  warm  there.  Locust  chief  asks  why  he  has  come.  He  tells  them 
children  are  dying  of  cold,  and  asks  them  to  come  and  assemble  with  them. 
They  dress  and  paint  up  and  tell  Racer  that  in  four  days  they  will  come  over. 


March,  1905.    The  Traditions  of  the  Hopi  —  Voth.  311 

Locust  takes  flute  and  blows  path  back  to  snake  house,  so  that  Racer  arrives 
there  in  short  time.  Locusts  come  in  evening  of  fourth  day.  Snakes  and 
locusts  have  form  of  Hopi.  Locusts  are  dressed  in  rabbit  skins,  and  as  they 
enter  kiva  it  becomes  warmer  and  warmer.  Snake  people  soon  begin  to  per- 
spire. On  leaving  their  own  kivas,  locusts  have  chirped  through  their  flutes 
and  snow  began  to  melt,  and  when  they  reach  Snake  kiva  it  has  disappeared. 
They  sing  song  and  dance,  and  when  through  with  dancing  they  go  home. 
Snakes  are  bathed  in  perspiration  and  sleep  well  that  night.  In  morning 
ground  is  covered  with  water  from  melting  snow. 

85. — The  Squirrel  and  the  Chipmunk. 

Squirrel  and  Chipmunk  are  good  friends  and  go  together  to  old  man's 
orchard  to  eat  peaches.  Chipmunk  relishes  peaches  and  Squirrel  prefers 
kernels.  Squirrel  says  they  ought  to  dance  sometimes,  and  asks  Chipmunk 
to  make  song.  He  makes  song  about  Squirrel,  who  at  first  is  not  pleased,  but 
afterwards  is  satisfied,  and  they  practice  song  together.  They  go  to  orchard 
and  find  old  man  there,  so  they  wait  until  he  is  asleep  and  then  they  carry  off 
many  peaches.  After  feasting  they  dance  and  sing.  Noise  awakens  old  man, 
who  runs  towards  them  and  says  he  will  kill  them.  They  jump  down  and 
run  into  house  of  Squirrel  at  foot  of  rock.  Old  man  follows  and  waits  for  them. 
Chipmunk  runs  out  and  escapes  to  his  house.  After  this  they  do  not  fear  old 
man,  and  live  off  his  orchard.  As  he  did  not  kill  them  they  are  now  not  much 
afraid  of  Hopi  and  destroy  their  peaches. 

86. — A  Bet  between  the  Coovoko  and  the  Fox. 

Fox  comes  along  as  C6oyoko  uncle  is  sitting  on  bluff.  He  is  waiting  to 
watch  sun  rise.  He  tells  Fox  to  come  and  sit  near  him.  Says  they  will  have" 
contest  to  see  on  whose  song  sun  will  rise,  looser  to  be  killed  with  knife.  C60- 
yoko  sings  song  first.  Fox  follows.  Cooyoko  sings  again  and  sun  is  just  about 
to  loom  up.  Fox  repeats  his  song  and  while  singing  sun  looms  up.  Fox  wins 
contest  and  he  cuts  C6oyoko's  throat  with  knife. 

87.-^The  Little  Gray  Mice  and  the  Little  Brown  Mice. 

Little  Gray  Mice  and  Little  Brown  Mice  are  on  very  friendly  terms.  They 
go  to  village  at  night  and  whenever  one  finds  com,  it  invites  others  to  come. 
They  often  visit  and  dance  together  and  sing  song  about  dawn.  Gray  Mouse 
finds  something  good  to  eat  and  tells  Brown  Mice.  They  all  come  from  both 
places,  but  quarrel  over  food  and  there  is  great  fight.  Gray  Mice  go  to  Brown 
Mice  again  and  sing  different  song.  Then  they  rush  back  to  their  home.  Brown 
Mice  laugh  and  say  others  are  afraid  of  them.  Two  kinds  of  mice  have  not 
been  on  good  terms  since. 

88. — The  Badger  and  the  Small  Gray  Mice. 

Badger  is  doctor  and  people  go  to  him  when  sick.  Hopi  hunter  has  leg 
broken  and  tries  to  get  home  alone.  He  sees  small  people  like  children  in 
underground  room,  who  invite  him  to  come  down.  He  cannot,  and  they  carry 
him  down.  They  pity  him  and  decide  to  repair  his  leg.  They  crowd  around 
him  and  rub  him  all  over  body  and  all  at  once  run  away.  Man  finds  his  leg  in 
normal  condition  and  goes  home.     Badger  hears  about  it  and  is  jealous.     He 


312    Field  Columbian  Museum  —  Anthropology,  Vol.  VIII. 

feigns  sickness,  lying  down,  taking  no  nourishment  and  expectorating  in  bowl 
for  three  days.  He  sends  to  Mice  doctors,  asking  them  to  have  pity  on  him 
They  go  to  dwelling  of  Badger,  who  has  hidden  stick  under  his  bed.  Mice 
gather  round  bed  of  Badger,  who  groans  as  if  he  were  going  to  die.  Mice 
while  moving  in  circle,  sing  song  about  Badger  and  then  chief  tells  him  that 
nothing  is  matter  with  him.  Chief  then  ascends  ladder,  followed  by  other 
Mice.  Badger  grabs  stick  and  begins  to  strike  at  Mice,  but  hits  none  of  them, 
and  all  escape.  Some  of  the  younger  Mice  being  chased  by  Badger  cannot 
find  their  way  home  and  dig  holes  for  themselves.  This  is  why  they  are  living 
all  over  country.  Hopi  workers  in  field,  if  sick  or  hurt,  are  in  some  unseen 
way  taken  care  of  by  Mice. 

89. — The  Badger  and  the  Small  Gray  Mice. 
Badger  and  small  Gray  Mice  are  Hopi,  but  were  very  bad  and  became 
animals.  They  are  rival  doctors.  Badger  curing  by  herbs  and  Gray  Mice  by 
sorcery.  Badger  doubts  whether  Mouse  knows  anything  about  diseases  and 
decides  to  try  him.  He  fasts  four  days  and  when  he  becomes  very  weak  sends 
for  Mouse.  Mouse  brings  rattle,  medicines,  and  medicine  bowl,  in  which  he 
makes  mixture.  He  places  it  beside  Badger's  couch  and  sings  song  about 
Badger  fasting.  He  tells  him  to  eat  and  he  will  get  well.  Badger  is  astonished 
and  thinks  Mouse  great  doctor. 

90. — -The  Mice,  the  Owl,  and  the  Hawk. 
Owl  determines  to  kill  Mouse  and  flies  about  hole.  Mole  places  pointed 
sticks  around  hole.  Owl  in  trying  to  catch  Mouse  is  pierced  by  stick  and  is 
killed.  Mouse  pulls  out  all  Owl's  feathers  and  ties  them  into  little  bunches. 
He  calls  neighbors  and  distributes  feathers,,  which  they  tie  on  their  heads. 
•They  decide  to  have  dance  and  request  one  to  make  song.  They  thrust  more 
sticks  into  ground  in  case  more  Owls  should  be  around  while  dancing.  They 
put  up  large  feathers  in  center  of  inclosure  as  tiponi  around  which  to  dance. 
Leader  has  little  bow  with  tiny  arrows.  While  dance  is  going  on  Hawk  swoops 
down  and  kills  many  Mice.      Others  rush  into  their  house. 

91. — The  Sparrow  Hawk  and  the  Hakwa. 
Sparrow  Hawk  catches  many  lizards,  but  does  not  attempt  to  catch 
Hakwa.  Hakwa  thinks  Sparrow  Hawk  is  afraid  and  sings  taunting  song. 
Sparrow  Hawk  is  irritated  and  tells  Hakwa  he  does  not  want  to  kill  him,  he  is 
too  dirty.  Hakwa  repeats  his  song  four  times.  Hawk  determines  to  kill 
Hakwa  and  takes  little  Hawk  to  stone  where  he  had  sat  and  flies  away.  Hakwa 
again  comes  out  and  mistaking  young  Sparrow  Hawk  for  old  one,  begins  song 
again.  Sparrow  Hawk  has  made  large  circuit  and  swoops  down  on  Hakwa, 
kills  him,  and  carries  him  home.  Hakwa  is  very  fat,  and  Sparrow  Hawk  and 
brood  live  on.  him  until  latter  can  leave  nest. 

92. — The  Sparrow  Hawk  and  the  Grasshoppers. 
Sparrow  Hawk  has  children  and  hunts  Grasshoppers  and  Prayer  Beetles. 
Their  mothers  are  very  unhappy.  Grasshopper  mother  sneaks  out  of  house 
and  is  caught  by  Sparrow  Hawk.  She  moans  about  her  children  and  Sparrow 
Hawk  releases  her.  Hopi  children  come  and  catch  little  Grasshoppers.  Grass- 
hopper mother  tells  them  to  go  and  catch  young  Sparrow  Hawks.  They  go 
and  take  young  Sparrow  Hawks  to  village. 


March,  1905.    The  Traditions  of  the  Hon  —  Voth.  313 

93. — The  Crow  and  the  Hawk. 
Crow  and  Hawk,  while  hunting,  meet,  and  Crow  invites  Hawk  to  visit 
him.  Hawk  takes  rabbits  for  his  children  and  thinks  of  good  food  Crow  has 
promised  to  prepare.  In  morning  Hawk  goes  over  to  friend  who  is  cooking 
l6l6okong  cut  into  pieces.  It  is  fat  and  smells  strong.  Hawk  does  not  relish 
it  and  only  pretends  to  eat.  They  converse  long  time  about  hunting.  Crow 
has  many  lizards,  etc.,  which  fill  his  house  with  odor,  and  Hawk  does  not  enjoy 
his  stay.  On  returning  home  he  invites  Crow  to  visit  him  next  day  and  promises 
him  good  food.  Crow  thinks  about  good  food  it  is  to  have  and  goes  to  friend's 
house  in  morning.  Hawk  cooks  only  skins  and  intestines  of  rabbits,which  he 
sets  before  Crow.  Crow  relishes  food  very  much,  though  Hawk  thought  he 
would  not  eat  any  of  it.  They  talk  all  day  together  and  in  evening  Crow 
returns  home. 

94. — The  Red  Eagle's  Song. 
Red  Eagle  has  wife  and  four  children.     They  dance  and  sing  about  his 
children.     Hopi  from  Sikydtki  hears  them  singing  and  sees   dance.     He  tells 
people,  who  go  and  capture  young  Eagles.     Ever  afterwards  they  get  young 
Eagles  there  and  use  their  feathers  for  prayer-offerings,  masks,  etc. 

95. — The  Red  Eagle  and  the  Owl. 
Owl  and  Red  Eagle  are  great  friends.  Eagle  hunts  during  day  and  as 
Owl  cannot  go  out  during  day,  they  do  not  hunt  together.  Eagle  visits  friend 
and  finds  him  sound  asleep.  He  tries  to  waken  him  and  finally  succeeds  by 
pulling  out  few  hairs.  They  go  out  to  hunt,  Eagle  holding  Owl  so  that  he 
shall  not  go  to  sleep  again.  Party  of  Orai'bi  are  following  rabbit.  Eagle  swoops 
down  and  carries  it  off.  He  returns  for  Owl  and  finds  him  sleeping.  He 
speaks  to  Owl,  who  does  not  hear.  Orafbi  boys  returning  from  hunting  shoot 
Owl  through  head  and  carry  him  home.  Eagle  is  angry  and  then  lives_in 
house  all  alone. 

96. — The  Bee  and  the  Asya. 
Bee  and  .\sya  are  both  women  and  have  children.  They  are  great  friends. 
Asya  has  peach  orchard  and  relishes  peaches  very  much.  She  visits  Bee,  who 
feeds  her  honey.  They  converse  all  day  and  Asya*asks  Bee  to  visit  her  in  morn- 
ing. Bee  has  no  wings  and  walks  to  friend's  house.  Asya'gives  her  seat  and 
feeds  her  peaches.  She  asks  Bee  if  she  likes  peaches.  Bee  suggests  she  shall 
make  some  medicine  for  peaches,  as  they  are  sour.  Asya  consents  and  Bee 
puts  honey  on  them,  making  them  sweet.  Asya  is  happy  and  puUs'out  some 
feathers  for  wings,  which  she  attaches  to  Bee.  She  teaches  Bee  how  to  fly 
and  ever  since  bees  can  fly. 

97. — The  Grasshoppers  and  the  ORAfBi  Maiden. 
Father  often  watches  field,  and  being  tired  tells  daughter  to  come  and 
take  his  place.  She  goes  and  father  returns  to  village.  She  hears  singing  in 
hollow,  but  does  not  go  there.  She  tells  father  roasting  ears  of  com  are  coming 
out.  In  morning  girl  goes  to  field  early.  She  hears  singing  again.  She  goes 
and  sees  little  beings  engaged  in  dance.  Grasshoppers  notice  her  and  stop. 
She  asks  them  to  go  on,  but  they  refuse  until  she  offers  them  one  division  of 
corn-field.     They   then  dance  and  sing.     When  through  they  fly  to  corn-field 


314    Field  Columbian  Museum  —  Anthropology,  Vol.  VIII. 

and  devour  corn.  They  eat  beyond  limit  and  maiden  tries  to  drive  them 
away,  but  cannot.  She  runs  home  and  tells  father.  He  hurries  to  field  and 
finds  Grasshoppers  have  eaten  up  all  corn.  He  follows  them  and  finding  them 
asleep,  kills  many  of  them  with  stick  and  destroys  their  houses.  Others  escape 
and  now  Grasshoppers  live   anywhere. 

98. — How  THE  Beetles  Produced  Rain. 

It  is  hot  and  there  is  no  rain.  Beetles  are  very  thirsty  and  some  die. 
Chief  proposes  dance  to  bring  rain  and  makes  little  song  for  them.  They 
practice  song  and  go  to  sleep.  In  morning  chief  makes  four  nakwd,kwosis  and 
deposits  them  west  of  little  village.  He  asks  clouds  in  San  Francisco  Moun- 
tains to  come  quickly  and  bring  some  water.  They  dress  up  for  dance  and 
paint  bodies  black.  Chief  prays  to  clouds  and  Beetles  are  formed  in  line. 
They  sing  song  and  as  they  are  singing  clouds  come  and  water  falls,  so  that 
they  can  drink.  When  they  have  quenched  thirst  they  are  very  happy  and 
run  about. 

99. — ^Why  the  Ants  are  so  Thin. 

Chief  of  Ants  says  that  in  four  days  they  are  going  to  have  Katcina  initia- 
tion. On  fourth  day  three  ants  dress  up  as  Katcinas.  Some  make  sand  picture 
in  kiva  and  Ants  bring  in  children  to  be  initiated.  Katcina  priest  relates  story 
and  four  little  Kdyemsis  have  performance.  At  signal  Katcinas  come  running 
and  after  circling  kiva  several  times,  enter  it.  They  flog  little  Ant  children 
so  hard  that  they  almost  cut  through  middle  of  body.  When  through,  all 
Katcinas  run  away.     That  is  why  ants  are  now  so  thin  in  middle  of  bodies. 

!  100. LXVOVOLVIPIKI    AND    NoNVOVOLPIKI. 

L;iv6v6lvipiki  and  N6nv6v6lpiiki  are  great  friends.  Latter  visits  friend 
and  they  conclude  to  have  dance.  L.lvovolvipiki  is  to  fetch  mice  maidens  and 
N6nv6v6lpiki  to  borrow  drum  to  have  Paiute  dance.  Latter  goes  to  Kwan 
kiva  and  borrows  drum.  He  returns  to  friend's  kiva  and  finds  maidens  already 
assembled.  They  practice  songs  and  dances  during  night.  In  morning  each 
mdna  has  eagle  feather  tied  to  her  head  and  red  dot  on  each  cheek.  While 
dancing  Prtokongs  come  hunting.  Each  shoots  mouse  and  one  of  them  eats 
Nrtnvovolpiki  and  other  Ldvovolvipiki, 

loi. — The  Destruction   of  PivAnhonkapi. 

North  of  Oraibi  are  li\'ing  Ydyaponchatu.  Village  chief  of  Pivdnhonfcapi 
is  worried  over  degeneration  of  people,  women  even  participating<  in  games 
of  chance.  Chief's  wife  neglects  children  when  she  gambles  in  kiva.  Chief 
goes  to  Ydyaponchatu,  who  are  in  league  with  supernatural  forces,  to  ask 
them  to  punish  his  people.  They  tell  him  to  choose  fire  or  storm  and  he  chooses 
fire.  He  invites  them  to  dance  in  his  village.  He  tells  chief  of  Hdckovi  and 
his  assistant  to  come  in  evening.  They  come  and  chief  tells  them  all  about 
matter.  On  fourth  day  there  are  seven  of  Katcina  dances'.  Ydyaponchatu 
perform  last  dance.  They  sing  omim^us  song.  Prayer-oiferings  carried  by 
four  of  their  dancers  have  spark  of  fire  over  each  husk  packet.  At  conclusion 
of  dance  they  hand  three  of  these  prayer-offerings  to  village  chief  and  to  chief 
of  Hilckovi  and  his  friend,  fourth  being  retained  by  leader  of  Ydyaponchatu 


March,  1905.     The  Traditions  of  the  Hopi  —  Voth.  315 

dancers.  In  evening  two  chiefs  and.  friend  smoke  over  prayer-offerings  and 
friend  takes  one  to  San  Francisco  Mountains  to  deposit  among  trees  and  high 
grass.  Next  night  light  is  noticed  in  San  Francisco  Mountains.  Each  night 
it  is  seen  to  be  larger.  Those  watching  become  alarmed,  but  their  remarks  are 
not  listened  to.  During  fourth  night  people  continue  gambling  and  carousing, 
while  fire  begins  to  spread  towards  Hopi  village.  People  in  kiva  are  asked  to 
come  out  of  kiva  and  see,  but  they  laugh.  Finally  one  comes  out  and  cries 
out  to  others.  They  rush  out  and  try  to  gather  effects  before  fleeing,  but  most 
of  them  are  suffocated  or  burned  to  death.  Only  few  escape  from  two  villages. 
Village  chief  of  Orafbi  goes  to  house  of  Spider  Woman.  She  tells  him  to  make 
two  arrows,  using  on  shafts  feathers  of  certain  birds.  They  are  thrust  in 
ground  west  and  north  of  village,  and  Spider  Woman  weaves  network  of  web 
between  them,  which  she  moistens  with  water.  This  breaks  force  of  fire  and 
Oraibi  is  saved. 

102. — The  Destruction  of  SikyXtki. 

Racer  Katcinas  come  to  Wdlpi  from  Sikydtki  to  race.  Wdlpi  man  cuts 
off  hair  knot  of  Katcina  instead  of  small  portion  of  side  lock.  Katcina  is  angry. 
He  returns  to  Sikydtki  and  practices  running.  Wdlpi  come  to  have  race  at 
Sikyatki.  Young  man  is  still  angry,  and,  taking  knife,  goes  on  bluff  opposite 
Sikydtki.  During  dance  he  comes  down  and  enters  plaza.  He  races  with 
clowns  and  catches  them  all,  cutting  off  small  portion  of  side  locks.  He  detects 
on  top  of  house  sister  of  man  who  had  cut  his  hair.  He  dashes  to  top  of  house, 
follows  her  and  cuts  off  her  head.  Holding  it  by  hair  whorl,  he  swings  head 
and  dashes  away.  People  follow  him,  but  he  escapes  and  returns  to  village  by 
another  trail.  People  of  villages  quarrel,  but  W^lpi  withdraw.  People  of 
Sikyatki  are  very  wicked,  especially  towards  women.  As  they  do  not  spare 
chief's  wife,  he  determines  to  take  revenge.  He  agrees  with  chief  of  Wdlpi 
that  when  people  are  planting  in  valley,  Wdlpi  shall  come  to  village  and  destroy 
it.  Wdlpi  have  balls  of  pitch  and  when  Sikyd,tki  people  are  in  fields  they  rush 
upon  village  and  kill  women  and  children.  Then  they  set  houses  on  fire  de- 
stroying village.  People  planting  see  smoke  and  rush  to  village,  but  only  have 
planting  sticks.  Wdlpi  are  well  armed  and  kill  all  people,  including  chief  who 
instigated  revenge. 

103. — The  Destruction  of  AoAtovi. 

People  of  Aodtovi  go  on  hunting  expedition  and  maidens  accompany 
them.  Maidens  run  for  rabbits.  As  party  is  returning,  young  man  in  chasing 
rabbit  dashes  over  and  kills  daughter  of  village  chief.  He  is  very  angry  and 
determines  that  in  revenge  village  shall  be  razed  to  ground.  One  night  he 
goes  to  Shong6pavi  and  wakens  village  chief.  After  smoking  he  tells  chief 
what  has  occurred.  He  asks  him  to  instruct  his  young  men  to  practice  their 
strength  and  says  he  will  return  in  four  days.  On  night  of  fourth  day^'chief 
again  goes  to  Shong6pavi  to  see  friend  and  tells  him  to  get  ready  for  Katcina 
race.  In  four  days  four  young  men  dressed  as  Katcinas  go  to  Aodtovi  taking 
presents  of  corn  ears.  They  go  to  plaza,  where  young  men  of  village  come 
and  race  commences.  Sometimes  Katcinas  win  and  then  others  win.  The 
last  bunch  of  corn  ears  is  raced  for  by  young  men  of  village  and  H6msona  Kat- 
cina. Young  man  outruns  Katcina  and  on  his  return  H6msona  throws  him 
down  and  cuts  his  throat.     Hflmsona  goes  and  motions  to  other  Katcinas  to 


3i6    Field  Columbian  Museum  —  Anthropology,  Vol.  VIII. 

run.  People  are  suspicious,  as  young  man  does  not  return.  They  go  and 
find  him  killed.  They  follow  Katcinas,  some  on  ponies.  They  overtake  and 
kill  H6msona  and  two  other  Katcinas.  Remaining  one  crosses  wash,  after 
taking  off  mask,  which  he  hangs  on  brush.  People,  seeing  mask,  return.  During 
night  chief  of  Aoatovi  goes  again  to  Shong6pavi  and  asks  chief  to  come  and 
get  his  people.  Chief  meditates  and  then  refuses.  Aoatovi  chief  returns 
home.  In  night  he  goes  to  Oraibi  and  arranges  with  chief  to  destroy  his  people. 
He  then  produces  two  clay  figures,  one  representing  males  and  other  females 
of  his  village,  and  tells  him  to  select.  Oraibi  chief  selects  female.  Next  day 
he  tells  his  warrior  chiefs,  and  that  people  are  to  make  bows  and  arrows.  He 
sends  three  nephews  to  other  Hopi  villages  to  ask  them  to  participate  in  de- 
struction of  Aodtovi.  Chief  of  Shong6pavi  says  the  wicked  may  do  so,  but 
he  refuses.  On  fourth  day  Oraibi  set  off  in  two  parties  for  Aodtovi,  going 
first  tojother  villages.  They  meet  towards  evening  and  at  sundown  move 
towards  Aodtovi.  At  foot  of  mesa  chief  and  his  wife  come  down  to  them  with 
bundles  of  piki.  Chief  arranges  signal  for  them  to  rush  upon  mesa  and  kill 
men  in  kivas.  Orafbi  chief  is  to  select  women  and  maidens  he  wants  and  then 
rest  of  villages  shall  take  others.  Chief's  son  gives  signal  and  raiders  rush 
into  village,  remove  ladders  of  kivas,  and  throw  firewood  down.  They  throw 
firebrand  into  kivas  and  then^  Spanish  pepper  on  fire.  Meanwhile  people  of 
Walpi  and  Mish6ngnovi  take  younger  women,  maidens  and  children  and  move 
off  with  them.  Older  women  are  killed.  Chief  of  Aodtovi  and  his  son  are 
both  destroyed  with  others  in  kiva.  Village  is  not  destroyed.  Raiders  return 
and  halt  at  Skeleton  Mound.  Oraibi  claim  right  to  select  prisoners  first.  Others 
refuse  to  give  up  women  and  maidens,  and  many  younger  and  prettier  ones 
are  killed.  Others  are  taken  to  different  villages,  and  that  is  why  so  many 
Aoatovi  people  are  now  found  there. 

,  104. — The  Destruction  of  AoAtovi. 

Maidens  are  afraid  of  son  of  village  chief  at  Aodtovi  and  refuse  to  marry 
him.  He  gets  up  great  hunt  and  many  rabbits  are  killed.  Hawk  kills  rabbit 
for  chiefs's  son,  so  chief  has  much  game  to  carry  home.  After  eating,  father 
smokes  on  game.  Son  tells  father  he  is  unhappy  and  suggests  they  shall  do 
something  to  people.  In  morning  village  chief  goes  to  Hdno,  tells  chief  that 
maidens  refuse  to  marry  his  son,  and  asks  him  to  come  and  fetch  people.  He 
tells  him  to  bring  Spanish  pepper.  Hdno  chief  informs  people  of  Sitchomovi 
and  Walpi,  and  says  they  are  to  get  ready  for  expedition  next  night.  Next 
evening  people  of  three  villages  go  to  Aodtovi.  Great  storm  is  raging  and  they 
ascend  mesa.  Men  are  in  kivas  eating  evening  meal.  Enemies  draw  ladders 
from  kivas,  so  that  men  cannot  come  out.  They  gather  women  and  children, 
and,  while  some  drive  them  off,  others  throw  firebrands  into  kivas  and  destroy 
men.     Captives  are  taken  to  villages  and  distributed. 

105. — How  AN  Oraibi  Chief  Punished  his  People. 

People  of  Oraibi  are  very  bad.  Chief  goes  to  warrior  chief  of  Wdlpi  and 
tells  him.  They  arrange  that  Oraibi  people  shall  come  to  attack  Wdlpi  and 
Wdlpi  people  shall  meet  and  kill  them.  Those  who  pass  certain  rock  are  not 
to  be  molested.  Oraibi  chief  tells  people  that  they  will  make  raid  on  Wdlpi 
and  try  to  steal  maidens.  Early  one  morning  they  approach  Wdlpi,  but 
people  are  ready  and  rush  down  upon  Oraibi.     Large  dog  disables  and  kills 


March,  1905.    The  Traditions  of  the  Hopi  —  Voth.  317 

many  Oraibi.     Oralbi  flee  and  many  are  killed.     Only  few  pass  rock  mentioned. 
On  rock  dog  is  engraved  on  account  of  what  dog  did  in  this  battle. 

106. — A   Katcina   Race   Contest   between   the   WXlpi    and    the   Oraibi 

W^lpi  always  have  races  and  become  strong.  They  propose  to  go  to 
Oraibi  and  race  them,  because  they  are  not  strong.  Oraibi  youth  visits  friend 
in  Wdlpi  and  remains  to  see  Katcina  race.  Friend  tells  him  of  intention  of 
W^lpi.  Early  next  morning  youth  returns  to  Oraibi  and  tells  what  he  has 
heard.  Young  men  practice  running  for  four  days.  On  fifth  day  Wdlpi  come 
and  dress  up.  Two  Katcinas  carry  gifts  and  go  to  plaza.  Oraibi  youths 
descend  and  race  with  Katcinas.  Katcinas  are  soon  tired  and  Oraibi  youths 
win  all  presents.  Katcinas  remove  costumes  and  after  receiving  prayer  meal 
go  to  west  of  village  and  again  race.  They  are  very  tired  and  give  up  race. 
Wdlpi  return  in  despair.     They  agree  not  to  go  and  race  with  Oraibi  again. 

107. — The  Last  Fight  with  the  Navaho. 

While  Oraibi  are  practicing  with  bows  and  arrows  at  foot  of  mesa,  news 
is  brought  them  that  Navaho  expedition  is  coming.  Men  hasten  to  village 
where  councils  are  held.  Situation  is  discussed  and  warriors  encouraged  during 
night,  but  many  Hopi  go  to  Navaho  with  presents.  These  are  weakened  by 
blood-letting  near  ankle  so  that  they  may  be  recognized  by  Navaho  next  day 
through  walking  slowly.  Immediately  before  sunrise  Navaho  ascend  mesa 
and  fill  space  north  of  village.  Hopi  warriors  protect  their  bodies  with  buck- 
skins and  some  have  head-dresses  of  societies.  War  rites  are  celebrated  and 
warriors  are  decorated  with  powdered  war  god  vomisis  stone.  Leading  Navaho 
rides  up  to  Hopi,  says  something  and  shoots  arrow  without  hitting  any  one. 
Battle  begins  and  Hopi  drive  Navaho  off  mesa.  Navaho  who  has  lived  in 
Oraibi  and  speaks  Hopi  calls  out  that  Hopi  had  better  not  follow  them,  as 
many  more  Navaho  further  east.  But  Hopi  follow  and  while  lines  of  warriors 
are  facing  each  other,  Navaho  woman  on  pony  grabs  lance  from  warrior  and 
dashes  towards  Hopi,  followed  by  her  people.  They  break  line  and  divide 
Hopi  into  two  parties,  which  are  surrounded.  Navaho  are  mounted,  but  are 
dressed  only  in  loin  cloths,  while  Hopi  are  wrapped  with  heavy  buckskins. 
Hopi  break  through,  but  are  surrounded  again,  so  that  circles  become  smaller 
and  smaller.  In  afternoon  small  party  of  Hopi  break  through  and  climb  point 
of  mesa.  Three  of  them  afterwards  go  down  and  hide  behind  rocks,  from 
which  they  kill  number  of  Navaho  who  are  fleeing  from  party  of  Hopi,  who 
then  join  others.  All  then  ascend  mesa,  from  which  they  descend  in  another 
place  and  rest  at  spring.  Navaho  who  had  at  first  pursued  them  make  for 
village.  Meanwhile  different  groups  of  Hopi  have  succeeded  in  cutting  way 
through  assailants  and  run  towards  village.  Both  sides  have  lost  heavily. 
Hopi  are  followed  by  bands  of  Navaho  and  others  try  to  outflank  them  and 
reach  village  first.  Six  Hopi  hide  in  stone  inclosure,  who  keep  Navaho  at 
distance  until  latter  procure  firearms  from  comrades.  Then  five  of  Hopi  are 
killed  and  sixth,  rushing  through  Navaho,  jumps  down  steep  place  and  hides 
under  rock.  Brave  Hopi  warrior  is  hit  several  times  by  Navaho,  but  is  protected 
by  buckskins,  and  they  abandon  pursuit  of  him.  Hopi  discover  that  among 
Navaho  are  Hopi  from  Wdlpi  disguised  as  Navaho.  Brave  warrior  addresses 
them  and  they  surround  him.     He  is  overpowered  and  killed  and  his  heart 


3i8    Field  Columbian  Museum  —  Anthropology,  Vol.  VIII. 

torn  out.  This  is  seen  by  man  hidden  under  rock.  Walpi  take  victim  on  horse 
to  Walpi  and  place  him  in  small  hut  and  throw  stones  upon  him.  Navaho 
reach  village  and  drive  out  sheep  that  have  been  assembled  on  plaza  behind 
barriers.  Navaho  women  shell  corn  and  load  it  on  ponies.  Navaho  then 
leave  village,  taking  with  them  all  sheep.  They  tie  dead  and  wounded  on 
horses.  Many  wounded  die  while  they  are  traveling  and  all  are  buried  at  place 
sixty  miles  northeast  of  Oraibi.  After  Navaho  have  left  village,  straggling 
Hopi  come  in  bearing  wounded.  Some  have  to  be  carried  into  village  and 
are  placed  in  home  of  Coyote  Clan.  Here  they  are  attended  by  their  "fathers," 
those  who  had  carried  them.      On  fourth  day  survivors  are  taken  to  their  homes. 

io8. — A  Hopi  Raid  on  a  Navaho  Dance.  ■    t   ■  .  --r 

Many  Navaho  go  to  deep  canyon  to  have  Katcina  dance.  During  fifth 
dance  star  falls  down  in  front  of  head  dancer.  Navaho  are  much  afraid,  jump 
on  ponies  and  begin  to  scatter.  Great  noise  is  heard  and  Oraibi  arrive  to 
make  raid.  Great  battle  ensues.  Navaho  are  driven  back  out  of  canyon  and 
few  escape  to  their  homes.  This  is  why  Navaho  when  they  dance  always  have 
watchers. 

109. — A  Raid  on  the  Hopi  Villages. 

Inhabitants  of  two  villages  used  to  lie  further  northeast,  where  they  were 
harassed  by  Utes.  For  five  years  they  are  left  in  peace.  In  sixth  year  their 
■enemies  find  them  out  and  camp  eastward  of  mesa.  Young  men  are  sent  to 
find  out  who  they  are.  Inhabitants  of  one  village  move  to  the  other  village, 
where  they  can  better  defend  themselves.  Enemies  go  to  empty  village  and 
follow  their  tracks  on  horseback,  but  they  cannot  get  up.  Manj'-  of  them  are 
shot  by  people  in  village.  Afterwards  by  going  around  mesa  they  get  into 
village  and  capture  some  women  and  maidens.  Warriors  follow  them,  but 
they  escape.  People  pack  up  all  their  things  and  go  in  line  to  Oraibi,  where  they 
are  admitted  and  still  live. 

no. — The  Early  Spanish  Missions  at  Oraibi. 

Long  ago  Spaniards  make  inroads  on  Oraibi.  They  make  peace  and 
Spaniards  ask  to  be  permitted  to  live  in  Oraibi.  Hopi  consent  and  assist 
Spaniards  in  building  house.  It  is  in  spiral  form  and  in  center  is  house.  Meet- 
ing house  with  bell  tower  is  afterwards  built.  Hopi  are  baptised  by  Totdachi 
who  is  joined  by  another  Tutd,achi,  who  brings  them  clothing  and  shoes  in 
carts  on  heavy  wooden  wheels.  Hopi  assemble  on  Sundays  and  priests  speak 
to  them.  Soon  they  ask  Hopi  to  work  for  them.  They  send  them  to  springs 
to  get  water  and  they  then  set  them  to  make  cisterns.  Spaniards  bring  cattle 
and  Hopi  buy  calves  for  corn.  Some  cattle  drag  logs  to  village.  For  four  years 
everything  goes  well  and  it  rains  often.  Then  priests  forbid  Hopi  to  have 
Katcina  dances  and  make  bdhos.  It  is  very  warm  and  very  dry.  Hopi  begin 
to  have  ceremonials  again  and  deposit  prayer-oflferings,  but  it  does  not  rain. 
Padres  continue  to  oppress  Hopi  and  demand  food.  They  disregard  Hopi's 
feeling  as  to  their  religion  and  trample  under  foot  chastity  of  women  and 
maidens.  Number  of  oppressors  go  away,  leaving  padre  alone.  Hopi  meet 
in  council  and  finally  decide  to  get  rid  of  priest.  Nobody  will  go,  but  finally 
Badgey  clan  volunteers.      They  proceed  to  Mission  and  knock  at  door.      Padre 


March,  1905.     The  Traditions  of  the  Hopi  —  Voth.  319 

refuses  to  open  it  at  first.  When  he  does  so  they  rush  into  room,  drag  him  out 
of  house,  and  cut  his  throat.  They  throw  his  body  into  gulch  and  pile  stones 
upon  it.  They  then  wait  to  see  what  will  happen.  Other  villagers  follow  ex- 
ample and  get  rid  of  their  padres.  They  expect  Spaniards  will  come  to  revenge 
brethren,  but  no  one  comes  and  they  destroy  houses  of  Spaniards,  divide  logs 
and  timbers,  and  use  them  for  kivas.  Some  of  smaller  bells  still  owned  by  Agave 
fraternity. 


UNIVERSITY  OF  ILLINOIS-URBANA 


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